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A CASTAWAY 

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No. 51 



F. B. MEYER 



A Castaway 

AND OTHER ADDRESSES 



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Fr^'C-^EYER 

Author ot "Light on Life's Duties," "The Secret 
of Guidance," etc. 



CHICAGO 

The Bible Institute Colportage Association 
826 La Salle Avenue 






Cor'RIGHTED, 1897, BY THE BiBLl iMSTITUTE COLPORTAGE AS50ClATl*3ft 



CUk. eoe^. ov^eA^ujcn aJ/^ UtCJiii, <»- u* (^cuxf' 



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TABLE OF CONTENTS. 



First Address: A Castaway 5 

Second Address: ''Marred: So He made it 

AGAIN." 17 

Third Address: The Natural Man 29 

Fourth Address: The Substitution of the 

Christ^life for/the Self^life. . . .42 

Fifth Address: Christ the Complement of 

OUR Need. . . 5i 

Sixth Address: Deliverance from the Power 

OF Sin c 62 

Seventh Address: God's Two Men. . . ... 73 

Eighth Address: The Anointing with the 

Holy Spirit .85 

Ninth Address: The Infilling of the Holy 

Spirit. . , . 98 

Tenth Address: Heart^rest 114 



FIRST ADDRESS 

A CASTAWAY 

I invite your attention to a few words found in 1 
Cor. 9:27: "Lest that by any means, when I have 
preached to others, I myself should be a castaway." 

Paul was too eager and too practical a man to dally 
with a bogy dread. Since then he intimates that it 
was his daily fear lest, after having preached to others, 
he might himself be a castaway, I suppose that there 
were but few hours in his life when this dread did 
not haunt him. After he had founded so many 
churches, written so many epistles, and exercised so 
wide-spread an influence, in his quiet moments he was 
perpetually face to face with this awful nightmare, 
that the day might come when he would be a casta- 
way; and the thought drove him almost to madness. 
When he was traveling over the blue ^gean, when 
he was sitting making his tents, when he was engaged 
in dictating his epistles, the thought would come back 
and back upon his heart: "I may yet be a casta- 
way." 

Have you ever feared this? I am not sure that a 
man ever reaches his highest development without 
something of the element of fear, and I ask you now 
if in your life you know something of this haunting 
dread? May I confess to you that it has become a 
great dread of my own? and if many days pass, and 
no one writes to tell me of help derived from my 

5 



A CASTAWAY 



ministry, and no one <5omes to join our church, and 
no one seems to be influenced by my life or word, 1 
sit myself down and say: 

" Good God, has the time come at last to me when 
for some reason I, too, am to be a castaway?" 

And reverently, humbly, but most searchingly, I 
ask you, my hearer, whether it may not be possible 
that this very moment you are already a castaway. 

"a castaway" — IN WHAT SENSE? 

Is it to be supposed for a moment that the 
Apostle thought that when once the believer has fled 
to Christ he can be cast out into the outer darkness 
where there is weeping, and wailing, and gnashing of 
teeth? Is it possible for a limb to be torn from the 
mystical body of Christ, for a jewel to be snatched 
from out of His crown, for a sheep to be devoured 
from His flock? Are there any unfinished pictures 
in God's gallery, any incomplete statues in His 
workshop? Does God begin a work in the soul and 
leave it incomplete and unperfected? We cannot 
believe it. 

It is said of Rowland Hill, my great predecessor at 
Christ Church, London, that when an old man of 
eighty-four and just before he died, one Sunday night 
when the lights had been put out in Surrey Chapel, 
the verger in attendance heard him go to and fro in 
the aisle, singing to himself : 

" When I«am to die, * Receive me ' — I'U cry, 
For Jesus has loved me, I cannot tell why; 
But this I do find, we two are so joined, 
He'll not be in heaven and leave me behind." 

If you have faith as a grain of mustard seed, if it 



A CASTAWAY 



is directed toward Christ, a union has been formed 
between Him and you which neither heaven nor 
earth nor hell nor time nor eternity can ever 
break. 

And yet the Apostle feared he would be a casta- 
way. What did he mean? 

One day I was calling on a brother clergyman. 
He took me out into his garden to an out- 
house, against the side of which was resting one of 
the old-fashioned bicycles with a very tall wheel. I 
said to him: 

** Do you ever ride this?" 

Said he: "No; see how rusty it is. I have not 
been on it for many months. I have got something 
better, something that suits my purpose better," 
pointing to another and a newer bicycle on the other 
side of the house. 

I said to myself: "Then this is a castaway." 

When stylographic pens first came out, I pur- 
chased one in the hope that it would serve me per- 
fectly. But I was sadly disappointed. Sometimes 
when I attempted to use it, it was unwilling to serve 
me. At other times it was profuse in inking the fin- 
ger. Finally I discarded it in hopelessness and pur- 
chased another pen. The one I now hold serves me 
perfectly, and I have no difficulty whatever in per- 
forming by its means any writing upon which I 
have set my heart. But I keep the other one. It 
lies in the drawer of my bureau, and often when I am 
putting my things together to go upon some journey, 
I think I hear it saying to itself as it lies there: 

"Ah, he is going away without me again! There 
was a time when he never left home without taking 



A CASTAWAY 



me with him; he never wrote a letter without me; he 
never composed an article but that I first knew its 
contents; but for these many days and months I have 
been lying here unused." 

That disused stylographic pen is my conception of 
what Paul meant when he said he feared being a 
castaway. 

You must know that this man loved to save men. 
It was the passion of his life. Send him to Philippi, 
and he will not be there a day before he has turned 
the devil out of the poor demoniac girl. Let him be 
put in jail, and before midnight he will have bap- 
tized his jailor. Send him to Athens, and though he 
is all alone, he will gather a congregation upon Mars' 
Hill within a week or two. Put him alongside of 
Aquila and Priscilla at the bench, and he will make 
tents and talk to them in such good wise that they 
will become Christians. Stand him before his judge, 
and the latter will cry: "Almost thou persuadest me 
to be a Christian! " Let him go to Rome, tied to a 
Roman sentry, and he will speak to these men, one 
after another, in such fashion that the whole Pretor- 
ian camp will be infused with the love of God. His 
passion was to save men. I do not believe that if he 
were alive to^^day, he would be in a street-car, or a 
railway-car, or on board a steamer without button- 
holing some man and speakitig to him about his soul 
and his Savior. The whole passion of the man was 
to save some; but he feared that unless he took 
good care, the hour might come in his life when 
Christ would say: 

*'Thou hast served me well, but thou shalt serve 
me no more. Of late thou hast become indolent, and 



A CASTAWAY 



choked with pride, and I have not secured thy whole 
obedience. I am now compelled to call upon some 
soul more alert, more obedient than thee; and that 
man I will use to do the work that thou mightest 
have done, but which thou didst fail to accom- 
plish." 

This comes home upon us, brother ministers. I am 
speaking to some who in their earlier life were won- 
drously used of God in soul=winning, as they went 
from the seminary or the college, and took their first 
church. Sunday after Sunday the inquiry-room was 
crowded. The simple villagers, from their lips, heard 
the Word of God, and were converted, and the com- 
municant's roll was weekly increased. The boys of 
the neighborhood were attracted, and won like jewels 
for Christ. Am I not speaking to women who in 
their first burst of love to Christ wore the signs of 
holy earnestness in their circles of society, so that all 
who came in contact with them were made to feel the 
power of a genuine love to God? May we not all 
look back to days upon days, long passed, when we 
were the channels through which Jesus spoke and 
wrought, and the Holy Ghost was poured upon men? 
But what has happened? We preach the same old 
sermons, but Christ is apparently indifferent to them. 
We go through the same mechanical routine, but 
there is no stir of life. These many days have passed, 
and there have been no additions to our church roll. 
We have won men to ourselves, but not to Christ. 
And so it seems as though whilst men flattered us, 
and whilst we had a certain complacency in their 
applause, heaven passed on unheeding, the souls of 
men were unreached, and our churches were just 



10 A CASTAWAY 



dying of inanition; the old passing on to God, but 
tlie young untouched, unsaved. 

May not the question therefore come to us now: 
"Perhaps, after all, Christ has ceased to use me! 
Christ has no further purpose for me! I am too clum- 
sj^ too obtuse, too disobedient, too full of myself, too 
much out of touch with Him! And so I am to be 
put on the shelf l"-^ Like those great stones in the 
quarry at Baalbec— almost completely quarried, but 
yet the temple was finished without them! May not 
this question go through the audience: "Am I a cast- 
away? I belong to Christ, and when I die I believe 
I will go home to Him. I know that He has saved 
me by His precious blood; but has He ceased to use 
me?" 

Look for a moment upon the pages of Scripture, 
and see how they are 

LITTERED WITH CASTAWAYS ! 

Let us then understand why men are cast away. 

'I take the first case, that of Esau. He comes in 
from hunting. He is born to the birthright. The 
birthright includes the power of standing between 
God and the clan, speaking to God for men. He is 
famished. Yonder is the steaming mess of pottage 
prepared by his brother Jacob. 

" Give me that red lentile pottage," he cries. 
- Jacob, crafty in heart, bargains: "Give me your 
spiritual birthright." 

Is there not here some Christian, who in the past 
has had some steaming mess of pottage appealing to 
the senses? There is not one of us who has not been 
tempted by some temptation to sense. Aye, it may 



A CASTAWAY 11 



be there is many a man who is glancing back into 
his past life, and who knows that he has yielded — 
not once or twice, but oftener — to the appeal to the 
senses. He has taken a drink, or indulged some oth- 
er appetite, and has despised his birthright. 

I once heard a story that made my heart ache, of a 
gray-headed man who had been greatly used of God. 
In his home he had fallen into one gross act of im- 
morality. Another went to accuse him of his crime. 
They were sitting together at the tea^able. His por- 
tion was not sufficiently sweet; and in the midst of 
this talk upon which depended whether or not the 
oiie should be held guilty, and whether he should be 
permitted to continue in his ministry, he said slight- 
ingly: 

" My tea is sour. Give me some more sugar." 

He cared more at that awful moment of his life 
whether or not the tea was sour or sweet enough, 
while his power as a minister of God's holy gospel 
was trembling in the balance. He did eat and drink, 
and despised his birthright. 

Have you never eaten and drunken, and despised 
your birthright? Are you quite sure that some silent 
and beautiful form has not come into your life and 
destroyed your heart's true love? Are you quite sure 
that there is not in you some hungry appetite that 
has sought satisfaction? 

**Give it me. I must have it. I cannot live with- 
out it. Even though I have not quite the spiritual 
power that I had, give it me." 

So men despise their birthright still, and they are 
cast away. Esau became a prince in this world, and 
the father of a line of dukes, and all the world flat- 



12 A CASTAWAY 



tered him and thought him a prosperous and success^ 
ful man, but God wrote over him the awful epitaph: 

**This man is a castaway. He did eat and drink, 
and rose up, and went his way: thus he despised his 
birthrii^ht." 

I turn the page of Scripture, and come to the first 
king of Israel, Saul. A noble man in many respects, 
he was sent by God to fulfil His mission, but he prt 
a reserve upon his obedience, and told Samuel with a 
kind of pious blarney: 

''Blessed be thou of the Lord: I have performed 
the commandment of the Lord." 

The old prophet at that moment detected the low- 
ing of the herd and the bleating of the flock, and 
said very significantly: 

'' Performed the commandment of the Lord! What 
means then this bleating of the sheep in mine ears, 
and the lowing of the oxen which I hear?" 

I am not here to denounce specific forms of sin. 
If I did, the result would be that the people who were 
not directly attacked would hold up their umbrellas 
and let my words drip upon some others whom they 
think they would fit, and they would suppose there- 
fore that they passed muster. But I am here to 
bring you face to face with the eternal God, to lead 
your consciences before the great White Throne, and 
let the light of the eternal purity of God blaze like a 
flash-light upon them. It will be for you to deter- 
mine if under the profession of obedience there are 
some flocks and herds that you are reserving for 
yourselves. It is possible when you go to a man's 
home, or when you even smell his breath, or when 
you hear him speak, to know whether or not he has 



mm^ 



\ 

A CASTAWAY 15 



given up all for God. Some unfortunate sheep starts 
bleating. Saul professed obedience, but kept back 
something for himself; and God rejected him. He 
lingered ten years more on the throne, but he was a 
castaway. A young David was already anointed to 
succeed him. 

So when I pass through the Word of God and take 
case after case, my heart bleeds and cries out because 
I know not who may be here. I would speak with 
all tenderness and all pity and all love. I have not 
come to scathe anyone. I have not come to denounce. 
It is because I know what the horror of that pit is, and 
what the horror of being cast away from God's serv- 
ice means, that I now speak in this way. You ex- 
pected that I would bring you a system of spiritual 
truth, — and I have such a system to present; you ex- 
pected that I was going to teach you how to receive 
the Holy Ghost of Pentecost, so that every day might 
be a Pentecost, — and I have that blessed message to 
tell you; but I dare not come to those deep and bless- 
ed subjects until I have introduced into your heart a 
spirit of self'Scrutiny and searching, that everyone 
may ask himself: 

" Can it be that though I am a minister, or an offi- 
cer of the church, and bear around the holy elements 
on Sunday at the Communion service, and give my 
money to philanthropic objects — can it be that in 
God's sight I am a castaway?" 

Coming out of a meeting recently a brother min- 
ister came up to me, took me by the hand, shook 
it warmly, and said: 

'*! have enjoyed your meeting so much." 

Directly he said that I knew that I had failed. 



U A CASTAWAY 



When a man says that he has enjoyed a meeting like 
this, I know that I have not touched him. 

You remember when Jacob got down into the Jab- 
bok ford, how beneath those Syrian stars he wrestled 
with the angel, and the angel with him. Presently 
the angel put forth his hand and touched the sinew 
of his strength, and he limped. Do you think it is 
possible that Jacob could have limped into the camp 
next morning, and going to his loved Rachel, have 
said to her: 

" O Rachel, we have had a lovely time all night. I 
have enjoyed it!" 

Rather he must have said to her: '* I have had a 
night which has blasted my strength, which has left 
a scar upon me which I shall carry till I die. O wo- 
man, I have fought with the angel of God's love! " 

This may be the beginning of 

A NEW ERA IN MANY A LIFE. 

But we must begin at the bottom; we must begin 
at the rootof our self-confidence. The prime cause of 
all failure in private life as well as in public ministry 
is the assertion of self. As long as men and women 
think it is all right with them, nothing can be done 
for them. It is only when there is excited within 
them a fear that after all things may not be quite so 
well as they seem, a dread that after all they may 
have made a mistake and be self^deceived, it is only 
then that in the secret of their own chambers they be- 
gin to ask God: " Am I just what I expected?" It 
is then that the heart is laid open, and they may be 
brought to understand how a man may be almost a 
castaway and yet be taken back to the bosom of 



A CASTAWAY 15 



Christ as Peter was; for within six weeks the man 
who was nearly cast away became the Apostle of Pen- 
tecost. 

Paul said: ** Lest I should be a castaway. There- 
fore, though I have a perfect right to go to an idol 
temple, I shall not go for fear other men seeing me 
go may follow me, and what might be innocent to me 
might be death to them. Lest I should ruin any 
man's soul by going, I will abstain. I have a perfect 
right, if I choose, to take a wife; but I shall not do 
it. I will live a bachelor life, and toil with my 
hands, because by being lonesome myself I may 
touch some other man who is lonesome too, and by 
working with my own nands I shall stay upon the 
bench beside others who will be drawn to me by sym- 
pathy. There are many things which this body of 
mine may have in innocence, but I shall not take 
them because I wish to keep my body under, lest it 
should master me and cause me to be a castaway." 

Christ waits — the sweet, strong, pure Son of God, 
— His heart yearning over men and yearning to pour 
itself through us to save them. But many of us have 
choked Him, resisted Him, thwarted Him. One feels 
like asking the whole audience to fall before Him in 
confession, and to ask that this holy day may not 
pass until He has restored us to fellowship with Him- 
self. 

My friend, Dr. Harry Grattan Guinness, told me 
once that all the water supply had become 
choked out of their college in Derbyshire, England. 
They could not obtain one drop of water from the 
bottom to the top of the house. They searched the 
cisterns, and inspected the taps and the whole ma- 



16 A CASTAWAY 



chinery, and found no cause. At last they went to 
the junction between the main reservoir-pipe and 
their house^pipe, and there in the orifice, in the joint 
between the two, squatted a huge toad, which (as they 
were told) had probably come in as a tadpole, had 
fed upon the water, and had grown to this size, so 
that the whole water was stopped because it choked 
the orifice. 

Your life has been dry lately; no tear, no prayer, 
no fervor, You have not met Christ, you have not 
seen His face for many a long day. He has not used 
you. It must be because there is something in your 
heart, innocent once but injurious now. May God 
show you what it is! Get quiet, and prostrate your- 
self before God. If people want to speak to you, 
brush past them. If they want to detain you with 
small tcilk, leave them. Oast yourself down in some 
solitary place before God, and say: 

" May God forgive me! May God show me the 
sin, show me what it is that hinders me, show me what 
has nearly wrecked my life. Whatever comes, may 
I not be a castaway, but still used by Thee through 
the Holy Ghost for Christ.^' 



SECOND ADDRESS 

'^MARRED: SO HE MADE IT AGAIN ^^ 

Once Pagannini, standing before a great audience, 
broke string after string in his violin, until only one 
was left. He held up his violin, and said: 

" One string and Pagannini. " 

Now we want one man and God, God working 
through a man so that the man is the channel, But 
before God can work by a man, he must be right, and 
I have to speak no^ on how God can make a man 
right, fit for serviced, * 

In the preceding address we came to despair. We 
stood upon the brink of th e precipice and looked 
down into the dark, fearing that we might be cast- 
aways. Now I take for my text the words: 

** He made it again." Jeremiah 18, 4. 

What did he make again? Jeremiah was a disap- 
pointed man.- He thought he could do no more to 
stay the people from destruction. His heart was 
breaking. God told him to go down to the potter's 
house, and there he saw the potter take a piece of clay 
and place it on a wheel. As he stood there to watch, 
the potter shaped it: it rose beneath his hand into a fair 
and lovely shape. But just as it was complete, audit 
seemed as though nothing more was needed, it 
crumbled beneath his hand. Some part of it fell upon 
the wheel, some part upon the ground. Jeremiah 
thought that the potter would take another piece of 

17 



18 ''MARRED: SO HE MADE IT AGAIN'' 

clay and make that clay fulfil his plan, but instead he 
stooped and gathered the broken clay with his hand, 
picked it from the ground, and kneading it with his 
hand he placed it once more upon the wheel and be- 
gan to make that clay again; and presently a vessel 
as fair as possible stood complete, ready to be taken 
to the kiln to be baked and made permanent. 

Away back in your life God took you and placed 
you upon the wheel, and for these many years God 
has sought to make you fair. But I know not why, 
I cannot tell, — God knows, — you know, — there has 
come a flaw and break, and you are a piece of broken 
pottery. Your life is a marred life, your ideal a 
broken ideal, and all around there lie the littered 
pieces o^he man or the woman that you might have 
been. 

But now what shall you do? God put you in that 
place for a high purpose, but you have missed your 
mark. Shall God take another man and give him 
your wealth, another woman and give her your posi- 
tion? Shall God take another student and put him 
in your church? Shall God call another body to 
perform the work your church should do? Not yet, 
not yet. He might take another piece of clay and 
make that a vessel, but instead He comes again to 
seek you. His hand is passing through this audience 
to find you, that the broken pieces of your life, 
your marred and spoiled ideal, may be made over 
again. Clergyman, merchant, lady of fashion. Chris- 
tian worker, student, singer, — God's hand is feeliHg 
for you now. The hand of God is, so to speak, laying 
hold upon the TDroken pieces of your marred and 
spoiled life, and if you will let Him, He will now 



*' MARRED: SO HE MADE IT AGAIN" 19 

begin to complete your nature by making it to be 
what He meant it to be years ago when you were 
cradled at the foot of the cross. 

Why have you failed? Because your life is a fail- 
ure. You hide it by going to church, by observing 
the outward routine, by a hearty laugh, by a light, gay 
air. You live your life amongst your brethren or sis- 
ters, but no one knows that deep down in your soul 
you are certain that you are a failure, that you are 
spoiled, th^t you want things you do not obtain, that 
you long for a goodness you never realize, that you 
reach out for a sweetness and purity and strength 
that never comes. You know that your life has 
fallen beneath God's plan. You are ready to confess 
it. Why is it so? Is it because God has failed? 

See that mother bending over the cradle w^here her 
firstborn babe lies. See how a smile lights up her 
face as she thinks she catches the plaudits which are 
to welcome his success in coming years. But no 
woman ever cherished for her babe visions half so 
fair as your God has for you. He hates nothing that 
He has made, and with an equal love He wants to do 

HIS BEST FOR EACH. 

What then is the cause? Is it that He has made a 
mistake in your life? You think so. If instead of 
being a poor man you had been rich, if instead of 
being a lone woman you had had one to call you wife, 
and little children to clutch your dress and call you 
mother, if instead of being tied to the office^stool you 
had been a minister or missionary, you think that 
you would have been a better, a sweeter character. 
But I want you to understand that God chose for you 



^0 ''MARRED: SO HE MADE IT AGAIN'' 

your lot in life out of myriads that were open to Him, 
because just where you are you might realize your 
noblest possibilities. Otherwise God would have 
made you different from what you are^ But your 
soul, born into His kingdom, was a matter of care apd 
thought to Him, how best He might nurture you; 
and He chose your lot with its irritations, its trials, 
its difficulties, all the agony that eats out your 
nature. Though men and women do not guess it, He 
chose it just as it is, because in it, if you will let Him, 
He can realize the fairest life within your reach. 

Where is the failure? Look. I think I have the 
wheel before me. My foot is working the treadle. 
It is revolving rapidly, horizontally as you know. I 
have placed it on the clay. I begin to manipulate it. 
It rises beneath my hand till I come to one certain 
point where, either through some flaw in the clay, a 
bubble or a fault, it resists me. Leaving that point, 
I put my hand around again, and in some other 
direction endeavor to secure my purpose, and then 
come back to that one point, but again I meet that 
obstruction that thwarts me. The genius of my brain 
as an artist is complete; the power of my hand to 
manipulate is unrivaled; it is the clay that thwarts 
me, until presently, because I have been frustrated 
again and again, the work is a marred, spoiled thing. 

Now is not that true of you? 

The one trouble of my life, years ago, was just this 
about which I am speaking now. God was dealing 
with me. I suppose He wanted to make me a vessel 
fit lor His use. But there was one point in my life 
wli re I fought God as the clay fights the hand of the 
potter. I fought God, I will not say for how long. 



/ 



THE NATURAL MAN 



act read the Bible, cannot get any good out of the 
Bible, it must be broken down by their minister, and 
they are fed with a spoon! Ministers are nurses. 
They have to spend their time wheeling the converts 
about, comforting them, putting them to sleep, wak-. 
ing them up and feeding them; and if they are not 
fed with a spoon three or four times a week, there is 
no knowing what will happen. And if you are in 
that state that you must take spiritual truth through 
the digestion of another, you are a babe. 

A carnal Christian is also sectarian. ** I am of 
Paul, and I am of ApoUos, and I of Cephas." Oh, 
how much we make of the fold, and how little of the 
flock! How much we think of the hurdles, and how 
little of the sheep! One man says: *' I am a Baptist"; 
and another: **I am a Presbyterian"; a third says: 
"I am a Roman Catholic"; and a fourth: '*I am 
evangelical." Half the time we are worrying about 
the sect to which we belong. Directly a man begins 
in that course, and forgets the Church with a large 
C, — the Church of Christ, — he is a carnal Christian 
and a babe. 

I would lead you one step further because 
I desire to make my system perfectly clear. 
Turn to Heb. 5: 14, where we read: 

" Strong meat belongeth to them that are of lull 
age, even those who by reason of use have theu 
senses exercised to discern both good and evil.' 

Here we have a fourth characteristic of the carnal 
Christian: such an one is unable to exercise his 
senses to discern good and evil. When I returned 
to England from one of my Atlantic voyages, my 
nose was very sensitive; the pure ozone of the 



THE NATURAL MAN 

me, (that is, in my flesh), dwelleth no good thing.' 
My flesh is *'me." Some men spell it with a tiny m> 
and some with a capital M, but whether the m is in 
italics or in capitals, the ^* me " in each person is the 
flesh. Spell *^ flesh" backward, drop the h, as we are 
apt to do in London, and you get s-e-l-f ; "flesh " is 
"self," and "self" is "flesh." It is "me," and as 
long as " me " is first and Christ second, I am living 
a carnal life though I am in Christ and a saved man. 

FOUR CHARAOTERISTIGS OF THE CARNAL LIFE. 

Now the carnal life is a babe life. What is sweet- 
er than a babe? So beautiful, so wee, one can take 
the child so close to oneself. But what is tender 
and beautiful in a babe for a few months is terrible 
at the end of twelve months, or ten years. And what 
is lovely in a young convert is terrible in a man of 
ten or twenty years of Christian life. I have met 
men who use the same expressions twenty years after 
conversion that they did when they were cradled on 
Calvary; and if you are still living in the elementary 
stage of experience and feeling and prayer, and do 
not grow, do not know God better, do not know the 
Bible better, do not know yourself better, do not 
know Christ better, you are a little babe, you are car- 
nal. 

And then the carnal man lives on milk. Paul said: 
" I have fed you with milk, and not with meat: for 
hitherto ye were not able to bear it, neither yet now 
are ye able." Milk is food which has passed through 
the digestion of another. The babe cannot take 
meat, so the mother takes meat, and breaks it down, 
and the child takes milk. So many Christians can- 



''MARRED: 80 HE MADE IT AGAIN'' 21 

— ^ 

God help me ! the only benefit that I can get now out 
of those years the canker- worm has eaten, is to dis- 
cover the secret in other lives while they too are 
standing still, and then to take them to the Christ to 
whom I went myself, and to encourage them to hope 
that He who years ago took up a spoiled and marred 
life and made a little of it, will take other men and 
women and will find out where they have thwarted 
Him; and finding it out, will touch them there, and 
as they yield to Him they will be made again. 

Now what is the point in your life where you ob- 
struct God? Allow me to search you. 

WHERE IS IT? 

People come to me and speak of the different points 
in which they have thwarted God. A man came to 
me one day and said that when I was in a certain 
convention I asked all those who wanted to be whol- 
ly for God to stand up. He refused to stand, and 
for months his will rose up and said: 

" Who is this man that I should stand up when he 
bids me?" 

For months he fought this feeling, until not long 
ago he came to me and said: 

" Come and pray! I want to confess that I have 
been fighting the will of God for months, and I am 
wretched. Help me to get peace." 

I was once staying with another man, a pastor. 
I had said nothing about smoking, — I never do 
single out sins, — I had not alluded to the habit; but 
one day we were walking along a street that led over 
a river, and to my surprise as we got to the apex of 
the bridge he took his tobacco-pouch and pipe and 



22 ''MARRED: SO HE MADE IT AGAIN'' 

threw them over, and said: 

'* There, I have settled that." 

Then, turning to me, he said: ** I know, Mr. 
Meyer, you have said nothing about it; but for the 
last few months God has been asking me to set a new 
example to my young men, and I said: * Why should 
not I do as I like, and they as they like? ' God was 
searching me, and I was fighting Him; but it is all 
settled now, sir, it is all done now." 

A bright young girl, at the end of one of my ad- 
dresses, was waiting about, and I said to her: 

" Come, my girl, I am quite sure that you have 
got nothing to see me about." 

" O," she said, ^' I have, sir. I remember that 
three or four years ago, when I was a girl at school, 
one of my companions asked me to go out and get 
some candy for her. I got it, but I kept back half the 
money for myself. That sin has been working in my 
mind. It seems as if God keeps saying, * Confess, 
confess, restore'; but, sir, I have been fighting it for 
the last month or two. It looks so stupid to do a lit- 
tle thing like that." 

I said: " My dear child, nothing is stupid that is 
going to please God and put you right with His 
wiH." 

A man came to me and said: *' I cannot understand 
it, sir, but it seems as if God is blotted out of my life. 
I used to be so happy." 

I said: '^ How is it?" 

Said he: "I think it has to do with my treatment 
of my brother. He served me cruelly over my 
father's will, and I said I would never forgive him. 
I am sorry I said it, but he has been going from bad 



''MARRED: SO HE MADE IT AGAIN'' 23 

to worse, has lost his wife and child, and is now on a 
bed of death, and I cannot go to him because I said 
I never would." 

I said: " My friend, it is better to break a bad vow 
than keep it. Go." 

He went, and the smile of God met him just there. 
. Sixteen years ago I was a minister in a Midland 
town in England, not at all happy, doing my work 
for the pay I got, but holding a good position 
amongst my fellows. Hudson Taylor and two young 
students came into my life. I watched them. They 
had something I had not. Those young men stood 
there in all their strength and joy. I said to Charles 
Studd: 

" What is the difference between you and me? 
You seem so happy, and I somehow am in the trough 
of the wave." 

He replied: ^* There is nothing that I have got 
which you may not have, Mr. Meyer." 

But I asked: " How am I to get it? " 

" Well," he said, " have you given yourself right up 
to God?" 

I winced. I knew that if it came to that, there 
was a point where I had been fighting my deepest 
convictions for months. I had lived away from it, 
but when I came to the Lord's table and handed out 
the bread and wine, then it met me; or when I came 
to a convention or meeting of holy people, something 
stopped me as I remembered this. It was the one 
point where my will was entrenched. I thought I 
would do something with Christ that night which 
would settle it one way or the other, and I met 
tJhrist. You will forgive a man who owes everything 



24 ''MARRED: SO HE MADE IT AGAIN'' 

to one night in his life if to help other men he opens 
his heart for a moment. I knelt in my room and 
gave Christ the ring of my will with the keys on it, 
but kept one little key back, the key of a closet in 
my heart, in one back story in my heart. He said 
to me: 

"Are they all here?" 

And I said: '' All but one." 

'* What is that? "said He. 

" It is the key of a little cupboard," said I, " in 
which I have got something which Thou needest not 
interfere with, but it is mine." 

Then, as He put the keys back into my hand, and 
seemed to be gliding away to the door. He said: 

" My child, if you cannot trust Me with all, you do 
not trust Me at all." 

I cried: " Stop," and He seemed to come back; and 
holding the little key in my hand, in thought I said: 

** I cannot give it, but if Thou wilt take it Thou 
shalt have it." 

He took it, and within a month from that time He 
had cleared out that little cupboard of things which 
had been there for months. I knew He would. 

May I add one word more? Three years ago I 
met the thing I gave up that night, and as 1 met it 
I could not imagine myself being such a fool as near- 
ly to have sold my birthright for that mess of pot- 
tage. 

I looked up into the face of Christ and said: ** Now 
I am thine." It seemed as if that was the beginning 
of a new ministry. The Lord got me on His wheel 
again, and He made me again, and He has been 
making me again ever since. I learned that night 



''MARRED: SO HE MADE IT AGAIN'' 25 

to say ''yes," and I have tried to say *' yes "ever since. 

Now, my friend, you say to me: *'It is quite true, 
sir; my life is marred. But I am getting to be an 
old man. Do you think there is any hope for me? " 

My text says: *' He made it again.'' ^ 

Adelaide Procter says, at the end of one of her vers- 
es, that we always may be what we might have been. 
In a sense that is not true. You and I never can re- 
call the past, and yet, — and yet Jesus has a wonder- 
ful knack of making men again. 

There was Jacob, the supplanter, for instance. He 
met him again at the ford of Jabbok, and he was 
made into Israel, a prince of God. There was Peter, 
and He made him again so that on the day of Pente- 
cost he became the means of the Holy Ghost's advent 
to the world. And He made again John Mark who 
went back before a touch of sea-sickness to his 
mother, but Paul said of him after: " Bring him, for 
he is profitable. " He will make you again. 

Canon Wilberforce told me that he had his like- 
ness painted by the great artist Herkomer, who told 
him the following story. Herkomer was born in the 
Black Forest, his father a simple wood-chopper. 
When the artist rose to name and fame in London, 
and built his studio at Bushey, his first thought was 
to have the old man come and spend the rest of his 
years with him. He came, and was very fond of 
moulding clay. All day he made things out of clay, 
but as the years passed he thought his hand would 
lose its cunning. He often went upstairs at night to 
his room with the sad heart of an old man who thinks 
his best days are gone by. Herkomer's quick eye of 
love detected this, and when his father was safe 



26 ''MARRED: SO HE MADE IT AGAIN'' 

asleep his gifted son would come down stairs and 
take in hand the pieces of clay which his old father 
had left, with the evidences of defect and failure; and 
with his own wonderful touch he would make them 
as fair as they could be made by human hand. When 
the old man came down in the morning, and took up 
the work he had left all spoiled the night before, and 
held it up before the light, he would say, rubbing his 
hands: 

*' I can do it as well as ever I did." 

Is not that just what God Almighty is going to do 
with you? You are bearing the marks of failure just 
because you have been resisting Him and fighting 
Him. But, ah! my Lord comes with those pierced 
hands, and says: 

*' Will you not yield to me? Only yield, and I will 
make you again." 

There is a Pentecost for us all, but we must begin at 
the beginning. There must be the yielding. 

Young girls, who have come out of beautiful 
homes, the children of luxury, I tell you that all the 
exterior beauty of your life is only a faint adumbra- 
tion and shadow of the infinite sweetness and grace 
of the life of Pentecost. Live in the promised land, 
men and women, you who have been seeking in the 
outside, in circumstances and things and people, your 
bliss, 

YOU HAVE MISSED IT 

— you always will that way. It is inside. It is in 
the Holy Ghost. It is in Christ. Heaven is there. 
It is there for all. But believe me, you cannot get it 
unless you take the preparatory step. Therefore you 
must get alone as I did sixteen years ago; you must 



''MARRED: SO HE MADE IT AGAIN'' 27 

kneel down before Christ and say : 

''Christ, I give Thee myself, my will. With my 
will I yield to Thee. Thou art the Potter; I am the 
clay. Impose Thy will upon me." 

And mind you, Christ will say to you: ** What 
about this? " and if you can look up and say; '' Yes, 
that is Thine," He will go forward and make you 
beautiful and happy. But if you refuse, you will 
stop there, you will be dwarfed, you will thwart 
Christ. 

At Keswick, a little village in the Cumberland Hills, 
where we meet once a year to talk about these things, 
if you go out at ten o'clock, at eleven o'clock, at 
twelve o'clock, at one o'clock at night, you will see 
lights burning. My heart has often gone up in 
prayer because I know that every light means a Jab- 
bok, and that at those places souls are yielding to 
God. At Northfield also a brother clergyman said to 
me last convention: 

"Mr. Meyer, the work has not been done in the 
auditorium, but it has been done in the woods at 
night where we have gone to settle it with God." 

Remember this. When I gave myself to God that 
night, the devil said: 

"Don't do it! If you let God have an inch, He will 
want an ell. If you yield in one thing you will have 
to yield in everything, and there is no knowing what 
you may not come to." 

At first I thought there was something in it. Then 
I remembered my daughter, who was a little wilful 
ihen, and loved her own way. I thought to myself 
as I knelt: 

" Supposing that she were to come and say — 



28 ''MARRED: SO HE MADE IT AG AW 

' Father, from to-night I am going to put my life 
into your hand; do with it what you will.' Would 1 
call her mother to my side and say: * Here is a 
chance to torment her. What would mortify her? 
what color of dress does she hate? what companion 
does she detest? what method of spending her life 
does she abhor? Tell me, and I will put her through 
themall."^ 

I knew I would not say that. I knew I would say 
to my wife: ** Our child is going to follow our will 
from now. Do you know of anything that is hurting 
her?" 

*' Yes; so and so." 

'' Does she love it much? " 

^^Yes." ^ 

"Ah! she must give it up, but we will make it^as 
easy for her as we can. We must take from her the 
things that are hurting her, but we will give her 
everything that will make her life one long summer 
day of bliss." 

God will say that to you. He only takes that one 
thing away because it will hurt you. But oh ! He 
will give, and give, and give! You have no idea 
what God will do for you. Say: ** I am willing." 
But let me make a confession: I did not say that 
myself. I said: '' I am not willing, O God, but I am 
willing to be made willing." 

God help you to make the same prayer! 



THIRD ADDRESS 

THE NATURAL MAN 

If it were not that I believe in the Holy Ghost, 1 
would almost shrink from speaking about the pro- 
found philosophy wherewith the apostle Paul deals 
with the self^life; but I believe that God's Spirit will 
take my broken words and speak to each of you. 

Will you turn to 1 Cor. 2:14: *'The natural man 
receive th not the things of the Spirit of God: for they 
are foolishness unto him: neither can he know them, 
because they are spiritually discerned." 

'* The natural man." The Greek is the "psychic- 
al " man, the man in whom the soul is all, and the 
spirit is like a dark, untenanted chamber. 

The temple of old was constituted thus: outer 
court, holy place, holy of holies. The outer court 
corresponds to our body, the holy place to our soul, 
the holy of holies or the most holy place to our spirit. 
In the regenerate man the most holy place is tenant- 
ed by the Spirit of God, but in the unregenerate man 
it is un^.e^ vxted and dark, w'aiting for its occupant. 
Th'<^ natural man is the man whose spirit is empty of 
God. 

. In the fifteenth verse of the same chapter, we read: 
" But he that is spiritual judgeth all things, yet he 
himself is judged of no man." 

Here we have the *' spiritual" man, the man whose 
spirit is quick with the Spirit of God, who speaks 

29 



30 THE NATURAL MAN 

and wills and lives beneath the impulse of the Holy 
Ghost Himself. Oh, that every believer became tru- 
ly spiritual; spirit- unfilled (written with a small 
•* s") : the Spirit of God (written with a large " S '' ) 
dominating the spirit of man. 

. In the third chapter of the same epistle, Paul be- 
gins: **And I, brethren, could not speak unto you as 
unto spiritual, but as unto carnal, even as unto babes 
in Christ." 

Now the ** carnal" man is a Christian, a babe in 
Christ. We might think that the carnal man is 
unregenerate, but it is not so. He is regenerate, he 
is in Christ, and Christ is in him; but instead of 
Christ being predominant, the carnal element is pre- 
dominant. I believe that there are hundreds of peo- 
ple 'A^ho are in Christ; but they are babes in Christ. 
Christ is in them, but H-e is overcrowded by the su- 
periority of their self-life. Their self4ife was oncfi 
clothed in rags; it is now clothed in the externals of 
religion; but it is still the self4ife, and in the Chris- 
tian may predominate over the Christ^lif e, and be the 
cause of unutterable darkness and sorrow. 

May God help me now to reverse it, so that the 
carnal element shall be crowded out, shall be cruci- 
fied, and the Christ element shall become the pivot 
of your life! 

In order that you may know what the carnal ele- 
ment is, let me say that that word also stands for 
**flesh," and that the Greek word is sarx (<5-a/)r). 
Now the Apostle uses the word "flesh," "carnal," or 
"sarx" in a very especial form. He does not mean 
the natural body, but he means the element of self. 
That is proved from Rom. 7: 18, where he says; "Ii? 



THE NATURAL MAN ^ 

Atlantic had made me very keen to discern im- 
purity. I went to stay with some friends in the 
country, and all that time I was haunted by a 
noisome effluvia. I said: 

**What is the matter?" 

'*0h," they said, "there is nothing wrong." 

I said: *'I am sure there is," and presently, after 
investigating, about a mile off we discovered a sew- 
age-farm which infected the air. My friends who had 
had no training on the Atlantic were unable to 
detect it, So there are men who take up a novel full 
of impure thought and read it and not feel hurt, 
though the hurt has been certainly received; men 
and women who listen to uncharitable talk, and not 
detect its undertone; men and women who go in and 
out in the world and mix in its pleasure and sin, 
and still call themselves Christians, because they 
cannot discern good and evil. 

Those four tests, — are they true of you? I am 
here as a surgeon, and must help you to anatomize 
yourself to know where you are. Are you growing? 
Are you living on the strong meat of the Bible? 
Are you a sectary? Have you the power to discrimi- 
nate between good and evil? By these four tests you 
may know whether the Christ4ife or the flesh4ife is 
predominant in you. 

Let us go deeper. When God created man. He 
gave all intelligent beings a self -hood, a power of 
self-determination. He gave it to angels. Demons 
have it, because they were angels. Men have it, — 
self^hood. The Creator meant the self-hood to be 
dependent on Himself, so that a Christian might turn 
to the Creator and say: *'Live Thou in Thy will 



' <-^:f^^ 



S4c THE NATURAL MAN 

through me." When Jesus Christ, the perfect man, 
came amongst men, during all His earthly life He 
said nothing and willed nothing from Himself; He 
lived a truly dependent life. The vegetable creation, 
— the flowers, the trees, — they depend on God abso- 
lutely, and that makes them so beautiful. Consider 
the lilies and the cedars, how they grow! And the 
angels who have kept their first estate live on God. 
God wills, thinks, acts, energizes through them. 
Satan was once an archangel dependent on God, but 
something passed over him and he caught the fever 
of independence, and began to make himself his own 
pivot; and so he began to be in hell; because hell is 
the assertion of self to the exclusion of God, and 
heaven is the assertion of God to the exclusion of self. 
The devil fell^ and all his crew that leaned on him, 
instead of on God, fell also. Then when man was 
made, Satan traversed the abyss, and whispered to 
man: 

" Be God, be independent, take your own way, do 
your own will." 

Man in his fall withdrew his nature from depend- 
ence upon God, and made himself a center of his 
own life and activity. And this world is cursed 
to-day because men and women are living for self, 
and the flesh4ife. The carnal mind is enmity 
against God, and is darkness and despair. 

Christianity is a science, a deep science, which 
tries to do away with the evil or the fall into selfish- 
ness by substituting for self the Son of God, which 
is Christ. Is it not wonderful that Hindooism and 
Christianity are each of them intended to deal witk 
the same root of evil? But the Hindoo tries to ex- 



THE NATURAL MAN 35 

terminate the self-life by absorption in eternity until 
Nirvana sets in, whilst the Christian who also sees 
that the self-life is accursed eliminates it by the phi- 
losophy and the action which I am now going to 
describe. 

SELF-WILL SHOWS ITSELF IN VARIOUS FORMS. 

*' Now the works of the flesh are manifest, which 
are these: Adultery, fornication, uncleanness, lascivi- 
ousness, idolatry, witchcraft, hatred, variance, emu- 
lations, wrath, strife, seditions, heresies, envyings, 
murders, drunkenness, revelings, and such like." 
There you have the passion of the self4ife in lust. 
"Are ye so foolish? having begun in the Spirit are 
ye now made perfect by the flesh?" There you 
have the aspirations of the self^life, trying to perfect 
itself. There was a school of perfection in Galatia, 
and they sought to perfect themselves in their own 
energy; and there have been schools of perfection 
since then which have tried to be good in the energy 
of the self -life. ^' Let no man beguile you of your 
reward in a voluntary humility and worshipping of 
angels, intruding into those things which he hath not 
seen, vainly puffed up by his fleshly mind, and not 
holding the Head, from which all the body by joints 
and bands having nourishment ministered, and knit 
together, increaseth with the increase of God." 
There you have some intellectualism prying into the 
things of God, but not submitting to the will of God 
and the teaching of God. " When I therefore was* 
thus minded, did I use lightness? or the things that 
I purpose, do I purpose according to the flesh, that 
with me there should be yea, yea, and nay, nay?'' 



.SG THE NATURAL MAN 

There you have the self-life planning, scheming, and 
arranging for itself, and the Apostle says: '* I am not 
going to plan after the flesh." 

We see then that we are always in danger of doing 
good things from the self pivot. That is our curse. 
I hear of a man who has consecrated himself to God, 
and I say to myself: '' I will do the same." I hear of 
a man who has attracted crowds by some special lan- 
tern, or by some new machinery, and I say: " I too 
will do the same." I learn of a school which is 
teaching a certain line of doctrine, and because I 
think it will pay, and get me prestige and popularity, 
I adopt it. But not until I begin to notice the work- 
ing of my own life, shall I have any conception how 
perpetually the self-life is underlying all. 

HOW GET EID OF THE SELF^LIFE? 

I will show you. There are three steps : the cross, 
the Spirit, the contemplation of the risen Christ. 
May we take them now; may the Spirit of God reveal 
to each one this blessed secret! 

First, the cross. Now understand that I hold that 
on the cross Jesus Christ offered a substitutionary 
sacrifice for the sins of the whole world. But there 
is a second meaning significant in the cross. Turn 
to Rom. 8: 3, 4: ''What the law could not 
do in that it was weak through the flesh, God 
sending His own Son in the likeness of sinful flesh, 
and for sin, condemned sin in the flesh: that the 
righteousness of the law might be fulfilled in us, who 
walk not after the flesh but after the Spirit." God 
sent His own Son in the likeness of sinful flesh, and 
for sin. " For sin " is substitutionary. " In the 



THE NATURAL MAN 37 

likeness of sinful flesh " is the reference of the cross 
to sanctification. On the cross God nailed in the 
person of Christ the likeness of our sinful flesh. 
I cannot explain it to you more than that; but I 
know this — that next to seeing Jesus as my sacrifice, 
nothing has revolutionized my life like seeing the 
efiigy of my sinful self in the sinless, dying Savior. 
I say to myself: 

" God has nailed the likeness of my self -life to the 
cross. The cross is the symbol of degradation and 
curse. Cursed is everyone that hangs on the cross. 
If then God has treated the likeness of my sinful 
self, when borne by the sinless Christ, as worthy of 
His curse, how terrible in God's sight it must be for 
myself to hug it and embrace it and live in it! " 

Oh, wondrous cross! But that is not all. 

Christ and I are one. In Him I hung there. I 
came to an end of myself in Christ, and kneeling at 
His cross I took the position of union with Him in 
His death, and I consigned my self4ife to the cross. 
It was as though I took my self-life with its passions, 
its choices, its yearnings after perfection, its wallow- 
ing, its fickleness, its judgment of others, its unchar- 
ity, — I took it as a felon, and said: 

" Thou art cursed, thou shalt die. My God 
nailed thee to that cross. Come, thou shalt come. 
I put thee there by my choice, by my will, by my 
faith. Hang there." 

After that moment — you remember in Galatians it 
is the aorist tense: *' They that are Christ's, 
crucified the flesh with its affections and lusts" — 
after that moment, that decisive moment in my life, 
I have ever reckoned that my self4ife is on the cross, 



38 THE NATURAL MAN 

and that the death of Christ lies between me and it. 

Let me make that perfectly clear. Supposing a 
woman has been married to a felon, a drunkard, a 
libertine. After years of sorrow there comes a 
moment of liberty when she seeks and obtains a 
divorce. She now enters into union with a perfectly 
lovely blessed man who becomes to her everything. 
Whenever her former husband reels along the street 
and seeks again to get her back into his power, she 
points to a moment, the moment when the divorce 
was granted, and she says: ^ 

" Prom that moment I became divorced from you. 
Touch me if you dare." 

If he comes reeling across the street, she only 
clutches closer the arm of the true man she loves, 
and puts him on the other side between the sot and., 
herself. She counts from the moment of deliverance. 

Now think about it, pray about it. Later I am 
going to publish the marriage-bans between you 
and Christ, and to show how Christ takes the place 
of self. But we must move together, my friends. 
You must allow me to be persistent. You will not 
benefit by this teaching unless you act as the result 
of any separate address in the direction it indicates. 
So kneel down before the cross of Jesus, and realize 
why your Christian life has been a failure. The 
cause of your darkness and sorrow and desertion is 
to be found here: you have never consigned the self- 
life where God consigned it. In your will, with 
streaming eyes, with reverent face, unite yourself 
with the death of Christ. Doing so, remember you 
will do what Jesus said Peter must do. Peter said: 

"Thou art the Christ." 



THE NATURAL MAN 39 

*' Well and good," Christ replied. " I am going to 
die. " 

Peter said: " You must not think of it. Spare 
Thyself." 

Ah, that is what you will hear said to you a thou- 
sand times, — spare thyself! 

Jesus said: ** Get thee behind me. That is Satan: 
it is the spirit of the pit. If a man will come after 
me, let him deny himself, and take up his cross and 
follow me." 

You may say what you like about Christianity, but 
I undertake to affirm it has been shamefully misre- 
presented, both by Protestant and by any other class of 
Christians. They have thought that Christianity de- 
pended in the objective, whereas it is subjective 
largely, equally. They have thought that it depended 
on trusting Christ to put away your sin, whereas it also 
consists in trusting Christ to deliver you from your- 
selves, who are the center and curse of your life. 

Whenever the self-life obtrudes, reckon yourself 
dead to it; reckon that the cross stands between you 
and it. 

But you say: " Sir, I do not see how I am to live 
like that. I shall always be on pins and needles, al- 
ways in agony whether this is self or not, and I do 
not see how I am to live." 

Ah, I thought you would say that! I said that my- 
self, and here comes the second point: the Holy 
Spirit. 

''If ye through the Spirit do mortify the deeds of 
the body, ye shall live." And again: "The Spirit 
lusteth against the flesh." 

It was by the Eternal Spirit that Christ offer 



40 THE NATURAL MAN 

Himself without spot to God, and it is by the Eter- 
nal Spirit that the cursed spirit of self is going to be 
antagonized in your life and mine. Just as in a scar- 
let'fever case you take carbolic acid, and the carbolic 
acid antagonizes the germs of disease, so turning 
from that curse I kneel before the Holy Ghost, and 
say: 

" Spirit of God, infill, infill, INFILL my entire 
being, deeper, deeper, deeper yet. In the depth of 
my nature, when I am least thinking about it, go on 
day by day as the antiseptic of my flesh or self-life. 
Antagonize ii, work against it, keep it out of sight, 
keep it under Christ." 

The Holy Ghost will do it. 

But you say: " Mr. Meyer, I am so afraid that if 
I am always dealing with the self 4if e, it will hurt me. 
It will be like standing by a bier and seeing death 
disintegrate a corpse." 

This leads me to my third point, and I reply, — and 
this is the beauty of it, — that whilst the Spirit of God 
in the depth of your heart is antagonizing the self4ife, 
He does it by making Jesus Christ a living bright 
reality. He fixes your thoughts upon Jesus. You 
do not think about the Spirit, you hardly think about 
self, but you think much about your dear Lord; and 
all the time that you are thinking about Him, the 
process of disintegration and dissolution and death 
of self is going on within your heart. 

A dear sister said to me once: "I am going to 
spend a whole day praying for the Holy Ghost." 

She went to a hut in a wood, and she came back to 
me at night and said: 

" I have had a grand day, but I am a bit disap- 



THE NATURAL MAN 41 

pointed. I do not feel that I have more of the Holy 
Ghost now than I did." 

"But," I said, " is Jesus much to you?" 

" O," she replied, " Jesus never was so sweet and 
gy-^cious as He is now." 

" Why, my dear woman," I said, ** that is the Holy 
Ghost, because He glorifies Christ, and when the 
Holy Ghost works most, you do not think about the 
Holy Ghost, but you think about your dear Lord." 

O, man and woman, forgive me! It is a very bro- 
ken, broken way of \;^iutting the deepest mystery in the 
Bible, but I can only ask that the Holy Spirit may 
make you know what it is to have Jesus as the center 
and origin of your life. The fountain and origin 
hitherto has been self, has it not? O cursed self, 
Barabbas, Barabbas, to the cross! The world says: 
"Not Christ, but Barabbas, self." The Christian 
says: "Not Barabbas, but Christ." 

May God explain this to you, for His name's 
sake. 



FOURTH ADDRESS 

THE SUBSTITUTION OF THE CHRIST-LIFE 

FOR THE SELF-LIFE. 

In my second address we saw that the will is our 
main and chief impediment. We are not what we 
feel^ or think, or wish, but what we will. In the pre- 
ceding address we saw that our curse lies in making 
self the pivot of our life, and that the one aim of Chris- 
tianity is to put Christ where man puts self. I want 
now to show shortly, concisely, with the power of 
God's Spirit who cooperates, how this may be done, 
and I am going to use the Epistle of Galatians. 

In Gal. 5: 19, we have the works of self; *' Adultery, 
fornication, uncleanness, lasciviousness, idolatry, 
witchcraft, hatred, variance, emulations, wrath, strife, 
seditions, heresies, envyings, murders, drunkenness, 
revelings, and such like." Wherever man's nature 
works itself out, the lust of the flesh shows itself in 
every casino, saloon and house of ill-fame, 

Turn to Gal. 3:3: " Are ye so foolish? Having be- 
gun in the Spirit, are ye now made perfect by the 
flesh? " Will you be made perfect in the flesh? In 
the regenerate man, the church-member, there is the 
same principle of self^life; and though you do not 
find him in a den of drink or lust or infamy, the 
same principle which is working unrestrained and 
unbridled there is working in his heart also. He 

42 



CHRIST^LIFE FOR THE SELF-LIFE 43 

p^ves to the collection, to the subscription list, that 
men may see how much he gives. He seeks to please 
God by prayer, by the communion, by ritualistic obser- 
vances. He will even try to be perfect. There is 
many a man who goes to Keswick and to North field, 
trying to pile up his religious life in the energy of 
his religiouS'looking self. But I repeat it: the curse 
of the Christian and of the world is that self is our 
pivot; it is because Satan made self his pivot that 
he became a devil. Take heaven from its center in 
God, and try to center it in self, and you transform 
heaven into hell. I know little or nothing about the 
fire, or the darkness, or the worm of hell. Hell is 
selfishness, and selfishness is hell. And 

THE PHILOSOPHY OF THE BIBLE 

is to do away with self, and to make Christ all in all. 

When I am dealing with a drunkard I am inclined 
to say to him: 

*' Be a man." 

What a fool I am! I am trying to cast out the 
evil of drink by the evil of self-esteem. If I want to 
save a man, I must cast out the spirit of self, and 
substitute the Lord Jesus Christ. Alpha, Omega, all 
in all. 

But how? How? 

This epistle to the Galatians is my battle-axe. 
Luther used it for justification, but I think it is for 
sanctification. 

How? By the cross, and by the cross as presented 
in the epistle to the Galatians. 

The Apostle tells us in Gal. 1:4: " Jesus Christ, 
who gave Himself for our sins, that He might de- 



44 CHIUST^LIFE FOE THE SELF LIFE 

liver us from this present evil world, according to the 
will of God and our Father.'' He considers the 
cross in its aspect toward sanctification. He says: 
*' He delivered us from this present evil world." In 
Romans we have the cross for justification, the 
putting-away of sin; in Galatians for sanctification, 
the cross standing between me and my past, between 
me and the world, between me and myself: the cross, 
and I count from that cross. That is the ground 
taken in Galatians. 

Take Gal. 2:20: "I have been crucified with 
Christ." God demands that every man and woman 
should unite with the cross, and (so to speak) kill 
the self^life, the egotism, the personal element which 
has been so strong in each ^ne. Not your individ- 
uality, however. Isaiah will still be Isaiah, and Mal- 
achi, Malachi ; but the proud, fussy self-esteem, your- 
self, ego, the flesh, must be crucified. Christ denied 
His divine self, and you and I must deny our fallen 
self. Christ's temptation was to use His divine at- 
tribute; your temptation is that you should use yoar 
human attribute. You must put it to the cross, and 
believe that from this moment it shall be crucified to 
you and you to it. Barabbas to the cross, to the 
cross! Christ, come down from the cross and live 
in here! 

Gal. 5: 24: The aorist: '* They that are Christ's 
crucified the flesh." Gal. 6: 14: '' God forbid that I 
should glory save in the cross of our Lord Jesus 
Christ, by whom the world is crucified unto me, and 
I unto the world." The world looks at me as a felon, 
but I have my revenge. That by which I am cruci- 
fied to the world, by that the world is crucified to me. 



CHRIST-LIFE FOR THE SELF LIFE 45 

It may say what it likes about me. I retaliate: 
"Take it back; it is all true of thyself." 

This wonderful epistle speaks of the cross as be- 
tween me and Egypt, between me and the wilderness, 
between me and my past, my wanderings; and now 
the cross is my Jordan by which I pass through 
death into the land where Joshua leads, the land that 
flows with milk and honey. 

This epistle also treats of the Holy Ghost, be- 
cause as I have said before, it is only the Holy Spirit 
that can make your reckoning true. You choose the 
cross, but the Holy Spirit as it were mortifies, makes 
dead, makes real. You reckon, He makes real your 
reckoning. And hence Gal. 5: 17: " The flesh 
lusteth against the Spirit, and tjie Spirit against 
the flesh: and these are contrary the one to the other: 
so that ye cannot do the things that ye would." 
Gal. 5: 16: " Walk in the Spirit"; 5: 18: "Be led of 
the Spirit"; 5: 25: ''Live in the Spirit." And whilst 
you walk in the Spirit, are led of the Spirit, and 
live in the Spirit, the Holy Spirit will go on lusting 
and agonizing and making real to you your reckon- 
ing of death. 

You have not therefore got to worry about the 
death side; think about the life side. Do not live 
looking at the corpse, but live looking to the 
Holy Ghost; and as you trust Him for every move- 
ment, as you breathe in the Holy Ghost moment by 
moment as you breathe in air, in the depth of your 
heart He will draw you away from the flesh, the self, 
the world, the devil; and insensibly, unconsciously, 
exquisitely. He will bring you into life. And the 
more you live on the life side, the more, without 



46 CHRIST^LIFE FOR THE SELF-LIFE 

knowing much of it, you will live on the death side; 
for whilst you are engrossed with the Holy Ghost, 
the Holy Ghost in the depth of your being is carry- 
ing the sentence of death deeper, deeper, deeper 
down, and things are being mortified of which you 
once had no conception. 

Now listen: If you choose the cross, if you live in 
the Spirit, the Spirit lusts, (always the present 
tense), lusteth against the flesh. I do not know how 
your Bible reads, but some Bibles are printed wrong. 
'' The flesh lusteth against the Spirit, and the Spirit 
against the flesh," and "Spirit" is spelt with a small 
s. Take some ink and alter that. It is not '' spirit" 
with a small s; it is " Spirit" with a capital S, the 
Holy Spirit. " The flesh, the self, lusts against the 
Holy Spirit, and the Holy Spirit lusts against the 
flesh." 

Now, let us look at five texts in Galatians on the 
inner life, the indwelling of Christ. 

(1.) Gal. 1:15, 16: '^ When it pleased God, who 
separated me from my mother's womb, and called 
me by His grace, to reveal His Son in me, that I 
might preach Him among the heathen; immediately 
I conferred not with flesh and blood." " It pleased 
God to reveal His Son in me." Now, " to reveal " 
means ** to undrape." There is a statue. It is cov- 
ered with a veil. It is there, but hidden. I take off 
the veil, and you see it. When you were regenerate, 
Christ came unto you: that is what regeneration means 
— Christ born into your spirit. But Christ came in 
as a veiled figure, and you who are regenerate but 
who have never seen the Christ as I put Him before 
you in the last address, you have Christ in you, but 



CHRIST-LIFE FOR THE SELF*LIFE 47 

He is veiled. Now, mark. When Jesus died, the 
veil of the temple was rent in twain from the top to 
the bottom; and when the soul appreciates the death 
of Christ as its own death to sin, the veil is rent in 
twain from the top to the bottom, and the Holy Ghost 
reveals Jesus as the substitute for the self-life. 

" It pleased God to reveal His Son in me." O, my 
God, I thank Thee that Thou hast revealed Thy Sod 
as the Alpha, the pivot, the fountain, the origin of 
my life! May it be so with us all! 

A friend of mine was staying near Mont Blano. 
He had been there for a fortnight, but had not seen 
the " monarch of the Alps." Nearly out of heart 
with waiting, he was preparing to leave. Going up 
to dress for dinner, he passed a window and saw that 
the monarch was still veiled in mist. Having dressed, 
he came down stairs, passing the window again. 
Every vestige of mist had now parted, and Mont 
Blanc stood revealed from base to snow-clad peak. 
So now there shall come upon you a breath of the 
Holy Ghost, before which the misconception of your 
life shall pass, and to you God will reveal His Son in 
you as the center of your life. 

Turn for a moment to Col. 1 ; 27, a very favorite 
passage: "To whom God would make known what 
is the riches of the glory of this mystery among the 
Gentiles; which is Christ in you, the hope of glory." 

A woman sits alone. Her son ran away to sea 
twenty years ago. She is a widow, poor, lonely. A 
bronzed stranger comes. 

"Can I sleep in your spare room?" 

" I have a room to let, so you can stay." 

He comes in disguised, so that she cannot see hinu 



48 CHRIST^^LIFE FOR THE SELF-^LIFE 

He is there, but she knows him not. One day they 
sit together at dinner, and there is a gesture, and she 
says: 

*^ John!" 

That is the glory of the mystery when the two 
kiss. 

^' My boy!" 

"My mother!" 

Then after dinner he says: "Mother, you shall 
never lack again. Here is gold. I am going to live 
with you, never to go away again." 

That is the riches of the glory of the mystery of 
her boy in the house. 

Jesus, come ! You have come, but You are a mys- 
tery. But we have come to the cross, and the mys- 
tery is gone, and there is the glory of the day; but 
there will be the riches of the glory of the mystery^ 
Christ in us; and He will do for us better than ever 
we could have done for ourselves. 

(2.) Gal. 1:24: "They glorified God in me." 
Some young men belonging to the Salvation Army 
came to old Andrew Bonar, and they said: 

" Dr. Bonar, we have been all night with God. 
Can't you see our faces shine-? " 

The old man said: " Moses wist not that his fac^ 
shone." 

When you have got the real article you do not need 
to advertise it, the public will come for it; but the man 
who has got what we call in England, Brummagem 
ware, a sham, must puff it. If you have got Christ 
in you, people will not glorify you, they will glorify 
Christ in you, and they will say: 

" Teach us about Christ wh« has made you so fair." 



CHRIST-LIFE FOR THE SELF-LIFE 49 

" They glorified God in me." Dear brother min- 
isters, when you get this, they will not glorify your 
sermons, they will not glorify your intellect, and they 
will not glorify your eloquence; but they will glorify 
God who shines through you as the Shekinah shone 
through the temple of old. 

(3.) Gal. 2:8: *'The same was mighty in me." 
Hudson Taylor told me that on the threshhold of his 
great life-work God came to him and said: 

" My child, I am going to evangelize inland China, 
and if you like to walk with me I will do it through 
you." 

"" Mighty in me." I cannot take that Bible class, 
but Christ is in me, and He can. I cannot conduct 
that mission, but Christ is in me, and He can. I 
cannot assume these responsibilities, but. hallelujah! 
it does not matter. A copper wire has only to convey 
the message, it is for the battery to send it; and you 
may be forever more like the wire which connects 
you with cities far down its course, the wire along 
which the fair and the false passes without fret, with- 
out anxiety, without care, a mighty, mighty force 
meeting in the wire. When it is not self but Christ, 
it is Christ " mighty in me." 

(4.) Gal. 2:20: " Christ liveth in me." One day 
when traveling by train, a young man sat oppo- 
site me in the car, reading Thomas a Kempis ' " Im- 
itation of Christ." I knew the book, and sat beside 
him and said: 

" A grand book." 

He said: "Yes." 

Said I: " I have found something better." 

"Better?" 



60 CHRIST LIFE FOR THE SELF^LIFE 

" Yes." 

" Better for me, because I was always a poor hand 
at imitation. I imitated the minister with whom I 
settled from college, and nobody but myself and my 
wife ever guessed that my sermons were imitations 
of his. When I was a boy, my father had me taught 
drawing, and my master put before me something, 
and my copy needed to have letter-press underneath 
to state it was an imitation of the copy. And when 
I sat down to imitate Christ, no one could have 
guessed what I was trying to attain. But," said I, 
'^ my young friend, if my drawing-master could have 
infused the spirit of his skill into my brain and hand, 
he could have drawn through me as fair a drawing 
as his own; and if my great and noble friend could 
have only put his spirit into me, why should I not 
have spoken even as he? And if instead of imitating 
Christ far away in the glory, He will come by the 
Holy Ghost and dwell in me, by His grace He shall 
work through my poor yielded life, a life something 
like His own fair life." Christ liveth in me. 

Many have no idea what religion is. Ke-ligion, 
re-ligo, a Latin word meaning " I bind," — it is the 
binding of the heart to the Lord. No, I recall that; 
it is better: "He that is joined to the Lord is one 
spirit." O Christ, Thou art one with me, to make me 
one with Thee world without end! 

(5) One verse more. Gal. 4:19: "My little chil- 
dren, of whom I travail in birth again until Christ be 
formed in you." You know, of course, that an egg 
has in it a little embryo of life, and the nutriment, 
the viscous fluid upon which it s^all grow; and every 



CHRIST^LIFE FOR THE SELF-LIFE 51 

day the little life germ pecks into this more and 
more, and the chick is formed in the shell. Until 
now there has been a good deal more of other elements 
in your life than of Christ, but from now the Christ 
is going to grow and increase and absorb into Him- 
self everything else, and be formed in you. 

Brother ministers, will you forgive that I have 
stated the truths of Christ's holy gospel so imperfect- 
ly? How can human words tell what Christ is pre- 
pared to be? But let me entreat you to pass by a 
great deal of political life, and it may be, (though it 
is not wrong), of the social life around you; and I 
charge you to live to preach the deep philosophy of 
the indwelling Christ, and let men know what Jesus 
meant when. He said: 

" In that day ye shall know that I am in the Fath- 
er, and ye in me, and I in you." 



FIFTH ADDRESS 

CHRIST THE COMPLEMENT OF OUR NEED 

We have now dealt with the will, and have seen 
that our curse is the self^life. We have also learned 
that Jesus Christ can take the place of self. I want 
now to show what Jesi^ Christ can be, and may the 
Holy Spirit glorify Christ! 

I Cor. 10: 11: **Now all these things happened un- 
to them for ensariiples: and they are written for our 
admonition, upon whom the ends of the world are 
come." 

Once we were in Egypt. Every one who has been 
redeemed by the blood of Christ was once in Egypt. 
Egypt stands for thrfte things: (1) sensual pleasure, 
leeks, garlics, onions; (2) bondage, the taskmaster, 
the brick, and the treasure city; and (3) anguish of 
soul. I suppose there is not one now in Christ that 
does not remember the sensual pleasure, the bondage 
and the anguish of souL Out of that God has 
brought us. He brought us when He brought Christ 
through death to resurrection, and He brought us 
when each one (as it were) was sheltered beneath the 
Paschal Lamb, and the blood spoke to God. Oh 
blessed moment when we entered into peace, when 
we put the blood upon the door-post and the lintel, 
and because God &aw the blood we were ransomed, 
and in joy went forth from the land of bondage! 
Ana as we stood upon the further shore of the Red 

52 



CHRIST THE COMPLEMENT OF OLR NEED 53 

Sea we repeated Miriam's Song, we rejoiced in God 
our Savior. We gave ourselves up to follow the 
cloud, we sheltered beneata it by day and by night. 
We depended upon God for everything — for the wa- 
ter that gushed from the rock, and the manna that 
fell upon the desert floor. O happy, happy, happy 
days when we, fresh redeemed and with the conscious- 
ness of liberty, walked with God in the first hours of 
our conversion! 

Then we came beneath Sinai. We obtained a new 
thought of God's holiness and righteousness, and as 
we first came there we said with all the fervor of a 
true intention: *' Whatever God says, we will do." 
But our joy began to pass away, for as we tried to 
keep the law of God we fell hour by hour into sin 
that we loathed. It was the experience of the sev- 
enth chapter of Romans. After the inward man we 
loved the law of God, but when we came to do what 
we would we found we could not. We were like 
men raised from some illness, wh i know how to walk 
perfectly well, but when they begin they totter, and 
presently fall to the ground. 

After staying there, we heard the command of God 
to arise and depart, and after some days we came to 
Kadesh-barnea. Now Eadesh is on the frontier of 
the land of Canaan. At Kadesh the rolling prairie 
sinks into the sand and waste of the desert. At Ka- 
desh you looked back on Egypt, and forward into 
Palestine. To Kadesh there came spies, bringing 
in their hands baskets full of fruit which they had 
gathered in the Land of Promise, grapes, pomegran- 
ites, apricots, sweet and luscious fruit. At Kadesh 
you passed them round, you ate, you said: 



64 CHRIST THE COMPLEMENT OF OUR NEED 

*' It is a good land." 

Many of you have been to Kadesh. You took 
lodgings there — at Northfield, at Keswick conven- 
tions; and men who have been over into the Land of 
Promise came back, and in their addresses and books 
^ley gave you a basket of fruit, and you said: 

** It is very good." 

But there you stopped, and instead of going over 
the frontier and living in the land, you have gone 

BACK TO THE DESERT. 

Why did Israel stop there? Because she did not 
believe God. She believed that God could bring her 
from Egypt, but she could not believe that God could 
bring her to Canaan. She believed in the God of 
the past, but she could not believe in the God of 
every moment. She had an evil heart of unbelief, 
and departed from the living God. 

You believe in Calvary, but not in the ascension. 
You believe in Christ who died, but not in Christ 
who rose and lives. You believe in conversion as a 
past fact, but you have no idea that He who converted 
you is prepared hour by hour to bring you into and 
to keep you in the Land of Best. 

The wilderness stands for three things. 

First. Bestlessness; a redeemed people, but rest- 
less. There is a chapter in Numbers, and thirty== three 
times in it we are told that the people removed. That 
has been your life for years, to and fro, trying this 
church and that, this minister and that minister, but 
all the while certain that you have not got God's rest. 

Secondly. It stands for discontent; they mur- 
mured. And what a murmuring life yours is! You 
have got riches, love, happy, happy surroundings, but 



CHRIST THE COMPLEMENT OF OUR NEED 55 

there is always something that you want altered. 
Discontent! If it is summer, it is too hot. If it is 
winter, it is too cold. If you have love you want 
money, and if you have money you want love. Back- 
wards and forwards, full of restless murmuring and 
discontent. That has been your life as a Christian. 

Thirdly, It stands for back^yearning, yearning 
backwards. The people had come out of Egypt, but 
they were always thinking about it. And your life is 
a negative life. You are out of Egypt, but you go as 
near Egypt as you can, and you look over into the 
pleasures of Egypt, you look over into the doings 
of Egypt, you look over into the passions and sins 
of Egypt, and though you are out of it your heart 
hungers after it. You are a Christian, but a worldly 
man has a happier time than you, for the worldly 
man has never had a glimpse of what you have. He 
is contented. You have enough religion to make you 
wretched. 

What next? You came to Jordan. The poet has 
taught us to think that Jordan means death, the death 
of the body; but that is a false conception. In God's 
imagery the Jordan stands for death, but not the 
death of the body, but death to the self-life. I trust 
f have made it clear that I do not believe that self 
e\er dies. I do not believe in the eradication of self, 
out I believe we come to the cross, to Jordan, and we 
put the cross, the death of Christ, between ourselves 
and our past life. We pass through the Jordan in 
our own experience when we unite ourselves with 
Christ's death, and are planted with Him in the like- 
ness of His death. After that we stand in the land 
of Canaan. 



56 CHRIST THE COMPLEMENT OF OUR NEED 

At Kadesb you looked over, but now you are in. 
You do not feel much. When you awoke you thought 
you would feel joy, but it is not so. You are quiet 
and still. Never mind ! A man may cross the equa- 
tor and not know it. The equator is marked on the 
map, but not on the ocean, and a man may cross it 
and not know it. Without emotion or passion, rely- 
ing upon the Holy Ghost to make your reckoning 
true, you have passed Jordan, you are now in the 
land. 

AND WHAT IS THE LAND? 

The land is Christ. Canaan is Christ. He is the 
Land of Promise. 'Those mountains are the moun- 
tains of His strength. Those valleys are His humil- 
ity. Those springs are His joy. Those rivers are 
His Holy Spirit. Those treasures are His wealth. 
That land — look at it! It is all yours. It is Christ 
in you, and you in Christ — that is Paradise. 

That is proved by Heb. 3:14: " We are made par- 
takers of Christ." The third chapter of Hebrews is 
the wilderness experience. The fourth chapter is the 
Christ possession; and the Apostle says that we who 
believe are made to partake of Christ. Christ in us, 
Christ around us, Christ in the glory! I want to talk 
to you about that, 

The first thing to do is to get to know the land, I 
remember when I was in Chicago some one told me 
that a family may purchase, or obtain from your Gov- 
ernment, a farm in the far West. Gathering their 
goods together, a father, mother, and children will 
travel in the caravan (as we would call it in Eng- 
land), to the far West. They will sit in their house 
on the edge of their inheritance whilst the father 



CHRIST THE COMPLEMENT OF OUR NEED 67 

surveys it. Leaving his wife and children, he climbs 
the mountain, and looks that way and this way, down 
to the river, away to the mountain; and all that tract 
is his. He walks to and fro. He says to himself: 
** It is a good land." He comes back home, and says 
to his wife: 

'' Wife, we have got a grand inheritance." 

That is the first thing he does. 

The second is this. He gets some hurdles, and 
stakes off a part, and cultivates it. Next year he 
pushes the hurdles back, and takes more and culti- 
vates that, and year after year he pushes the hurdles 
further back, until at last in twenty years his hurdles 
have reached the extent of his territory, and he has 
brought the whole of it under cultivation. 

Now come with me. Come climb this mountain, 
the mountain of the Holy Ghost's teaching, and (1) 
see what a Christ we have got; and before I close we 
will encircle a little bit of Christ, we will (2) take 
Him. To-morrow we will push the hurdle further 
out, and take more of Christ, and the day after more, 
and the week after more, and year after year more. 
Only in eternity you will never put your fence of oc- 
cupation on the margin of Christ's fulness, for when 
you have gone your furthest, still Christ will be eter- 
nally more. 

Now see what Christ is. Look at 1 Cor. 2:12: 
"That we might know the things that are freely 
given to us of God." 

They tell me that George Macdonald, wanting to 
teach his children honor and truth and trust, places 
on the mantelshelf of the common room in their 
house, money enough for the whole use of his family. 



68 CHRIST THE COMPLEMENT OF OUR NEED 

If the wife wants money she goes for it, if the boys 
and girls want money they go for it; whatever want 
there is in that house is supplied from that mantel^ 
shelf deposit. So God put in Jesus everything the 
soul can want, and He says: 

"Go and take it. It is all there for you." 

Are you in sorrow? In Christ there is joy. Are 
you tempted? In Christ there is succor. Are you 
at the end of your strength? In Jesus there is 
might. I recall those words, however, because you 
might think that God gives this or that apart from 
Christ. Let me put it more correctly so: you take 
Christ to be whatever you want, and He is the sup- 
ply of your want, your need, so that you are blessed 
w4th all spiritual blessings in Christ in heavenly 
places. All that you want is in Christ, and I think 
it is a good thing to want in order to learn what 
there is in Christ. 

I remember when I w?is a boy my mother never 
took so much notice of me as when I was disappoint-^ 
ed and weak and ill and worn. I think sometimes I 
used to sham a bit because my mother always did so 
much for me then. It is when you are weak and 
weary, and your faith has gone, and your strength is 
exhausted, and your hopes are vanishing, and every- 
thing around is passing from your grasp, — it is then 
that God comes and says: "Child, I have put into 
Jesus everything your spirit wants"; and though, 
like Madam Guion, you have to spend ten 'years in 
jail, Christ will be friends and comfort and strength 
and society, and all you want. 

Would that people might understand what Jesus 
'^^n be to the soul, — these people who have been go- 



CHRIST THE COMPLEMENT OF OUR NEED 59 

ing into society, to the play, to tjie opera, to worldly 
pleasure, into the old pa«c, thinking that they must 
obtain peace and joy in them, and they are only dis- 
appointed ! Would that I could tell them that in Je- 
sus they have mountains and lakes and rivers and 
streams and treasures and corn-fields and olive yards, 
and everything a soul can want to make it blessed 1 
Spirit of God, take of the things of Christ and re- 
veal them to every waiting heart! 
I now want you to see 

HOW TO TAKE, 

because John says that of His fulness we have all re- 
ceived, and Paul says that they which receive abund- 
ance of life shall reign. Receive. 

Do you know how to receive? You say: 
" Sir, I suppose you mean, I need to pray." 
No, sir, I do not mean that. You have been pray- 
ing long enough. I want you to leave off praying in 
a sense, and to begin taking. There is all the dif- 
ference in the world between praying for Christ, and 
taking Christ. I will explain. Years ago, I was 
staying with Canon Wilberforce at Southampton — 
it was in the first flush of my new surrender. One 
autumn night he said: 

*' We will sit around the fire and give our experi- 
ences." 

Lord Radstock sat next to me, and he commenced. 
I followed, and talked as a young convert to this 
great teaching will talk — a good deal about my sur- 
render to Christ. An old clergyman who sat on the 
other side of the circle, arose and said: 

" I am very startled that Mr. Meyer has nothing 



^;0 CHRIST THE COMPLEMENT OF OUR NEED 

better than that. To hear him talk you would sup- 
pose that we had •only g'^t co o-ive up. Now my relig- 
ion is taking in, taking in first, and dropping and 
giving up afterwards." 

When you get gold you part with dross, and when 
you get real diamonds you part with paste. Get 
Christ, and the world attracts you no more. Give 
me sunlight, and I will dispense with electric light. 
Give me the light of day, I need no artificial lumi- 
nary. 

He continued: *^I used once to be overcome by 
temper. I fought against temper. I came to the 
end of myself one afternoon when a number of chil- 
dren refused to listen to my teaching. I was on the 
point of losing my temper, when I turned to Christ, 
and said: ' Christ, be my sweet temper.' " 

Instead of fighting against bad temper, he took 
Christ to be his patience, his humility, his meekness, 
his self-control, I saw in a moment that it was a 
better experience. I remember next morning when 
Canon Wilberf orce came down stairs, as we stood to- 
gether he said: 

" What did you think of that last night? " 

I replied: "I think it w^ill mark an era in my 
life." 

He said: "It will do the same in mine." 

From that minute I have tried to live that way, 
and whatever I have needed, I have said: " Christ, be 
this in me." That is the good fruit of the land. 

Will you take this? Jesus does love you. Jesus 
is always near you. I do not talk about the cross so 
much as about Jesus who was crucified. I do not 
talk about the grave, but about Jesus who rose. I 



CHRIST THE COMPLEMENT OF OUR NEED 61 



do not talk about the ascension, but about Jesus 
who ascended. He is with you and me always. It 
is not holiness, but it is Jesus the holy one. It is 
not meekness, it is Jesus the meek one. It is not 
purity, it is Jesus the pure one. Jesus, Jesus, 
Jesus! not it, not an experience, not emotion, not 
faith, but Jesus. 

You have been worrying about your faith. Give 
it up! Do not think about your faith; think about 
Jesus, and you will have faith without knowing it. 
You have been worrying about your feeling. It does 
not matter, it goes up and down with .the barometer. 
Have done with it, and live in the presence of Jesus. 

Soul, thou and Jesus are standing face to face. 
Give thy whole self to Him and He gives His whole 
self to thee. Go to your bare garret, go to your 
dying child, go to scenes of trouble and sorrow and 
pain. He goes too. You have got the fountain beside 
you. You do not need to take your pitcher and go 
to draw in some external well. You have Jesus in 
your heart, a fountain springing up to everlasting 
life. 

O soul, how rich thou art, who, passing through 
Jordan, hast come into the good land of rest! 



SIXTH ADDRESS 

DELIVERANCE FROM THE POWER OF SIN 

Phil. 2:12, 13: "Work out your own salvation 
with fear and trembling. For it is God which 
worketh in you both to will and to do of His good 
pleasure." 

"Salvation." "Work out your own salvation." 
There is a sense in which salvation is finished. 
There is another sense in which it is in process. 
Finished by Christ when He died, and yet in process 
by the Holy Ghost in our heart. 

Salvation is a great prize, with two termini. The 
first terminus is on the cross, where Jesus saved 
from the guilt, the penalty of sin; the second termi- 
nus is in His second Advent, when the body will be 
raised and married to the spirit, and salvation will be 
complete. But between His cross where Jesus put 
away guilt, and the second Advent where the body is 
married to the spirit, between these two there is the 
process of being saved from the power and the love 
of sin. 

In Acts 2: 47, and 1 Cor. 1: 18, the Revised version 
in each case speaks of people being saved. " The 
Lord added to them day by day those that were 
being saved." "The word of the cross is to them 
that are perishing, foolishness: but unto us which are 
being saved it is the power of God." 

62 



DELIVERANCE FROM THE POWER OF SIN 63 

A man says to me; "Are you saved?" 

I reply: "I t«?as saved when I trusted Christ; 1 
shall he saved when my body is raised; but I am 
being saved all the time." Aye, we are being saved. 

Remember that sin is a parasite. Your little babe 
has got measles, scarlatina, scarlet- fever; but measles, 
scarlatina, scarlet-fever are not native to it — they are 
parasites; and it is possible that in a few days they 
will pass, and your child's skin will be better. So 
sin is not necessary to human nature. Adam was 
created without it. Christ, a man, lived without it, 
and we men and women some day will have got over 
our mumps and measles and bronchitis, and we shall 
be whole. 

Sin is a parasite. Thank God, the day will come 
when I shall stand up before my God without a stick 
or stone of sin. I may carry some scar that sin has 
left, but sin itself will be gone forever. 

Next: Ood comes into your heart to take your 
side against the parasite sin. 

A dear friend of mine told me that her boy came 
back from school with scarlet^^fever. He came home 
in a carriage, wrapped in blankets. As he was 
brought into the hall, she met him and said: 

" My boy, mother has got a room upstairs for you 
and herself, and mother is going to sit down by 
your bed, and she is never going to leave it till you 
are well, and mother is going to help you fight 
against the fever." 

And she shut herself up in the bed-room with him. 
Do you think she loved the boy less because he was 
so long getting well? Once he said to her: 

" Mother, you have not kissed me lately. Don't 



64 DELIVERANCE FROM THE POWER OF SIN 

you love me quite so much because I have got all 
these marks?" 

She kissed him, and said: "I loved you before, 
but I thinb I love you better now." 

So, dear soul, cursed with the sin which thou hast 
taken into thy heart, God hates the sin, but He loves 
thee! He knew all about it before He chose thee. 
He will never be suprised. He will never be disap- 
pointed. He will never love you less. But the more 
sinful you are, the weaker you are, the more often 
you have a relapse and go back, the more often you 
fall, the mother in God, — for there is mother as 
well as father in God, — the mother in God who has 
come into your heart will fight sin step by step with 
you. Your weakness will command His strongest 
love. 

He sits down beside you. The fever is on your 
head and body. He knows it will take long vigil, 
long care, long patience. He has counted the cost; 
He is prepared for a long sickness. He hasi taken 
you in hand, your passions, your impurity, your gar- 
rulous gossip, your sulkiness, your jealousy, your 
vainglory, your love of money, your love of sin; God 
knows it all. But He has come, and will never leave 
you for a moment. If you will let Him, He will 
make short work. If you resist Him, you will make 
the work longer. But He will never leave you. He 
will never give you up, and however often you fall, go 
back to Him again. 

Suppose some mother had a boy with scarlet fever, 
and in the fever he got delirous, and instead of keep- 
ing in bed he kept getting out; it would be very try- 
ing, very disappointing. He would throw his recov- 



DELIVERANCE FROM THE POWER OF SJN 65 

ery back, but the mother would still cling to him. 
She would be sorry, and disappointed, and wish he 
had not done it; but she would love him, she could 
not give the boy up, she would bring him through. 

O soul, thou hast thought ill of thy God! Thou 
hast thought because thou didst so often fall that 
God was tired of thee. Ah! thou knowest not that 
His tender mercy is infinite, and He will never let 
you go, NEVER, until in heaven He kisses your face, 
out of which the fever and the brand of sin have gone 
forever. O, my God, thou wilt kiss my soul into 
health! 

Remember further that His purpose is to deliver 
from the power of sin. The guilt is gone, but the 
power remains, and He can only deliver from this 
gradually. Now, understand me. People ask if I 
believe in progressive or instantaneous sanctification. 
I reply — first, I do not believe in sanctification, I be- 
lieve in the Sanctifier; I do not believe in holiness, 
I believe in the Holy One. Not an it, but a person; 
not an attribute, but Christ in my heart. Instanta- 
neous? Yes, in this way: that in a moment I can take 
up the true attitude toward Christ; but progressive, 
because stage after stage He will carry on His work 
within me, weaning me, saving me from the love and 
the power of sin, deeper, deeper, deeper down into my 
heart. I take up the position suddenly, but I appl^ 
the position all along my life. 

Is not this true? To-day you see things to be 
wrong which five years ago you permitted, and five 
years from to-day you will see things wrong which 
you now permit. Evidently the work is progressive. 
God sheds light upon our life. It is bat the twilight 



66 DELIVERANCE FROM THE POWER OF SIN 

at first. In the twilight I can see a chair and a table 
and a piano and a chiffonier: that is all. But the 
twilight merges into morning, and in the morning 
light I can see smaller things: the ornaments, the 
pictures that are on the wall. But morning becomes 
noon, and now I see the dust which has gathered. I 
could riot see that in the twilight, but I see it at 
noon. 

So God deals with you and me. He does not turn 
the heart upside down, and empty it of every sin at 
once. First the twilight, and we put away obvious 
sin; then morning, and we put away other sins not 
seen before; then eleven o'clock in the morning, 
and we put away deeper sins that we had missed; 
until it comes toward meridian, and in the perfect 
light we put away more sins, the small dust we had 
misst^d. We see deeper, deeper down, and every 
year a man is saved more completely from the power 
of known sin. So it is gradual. 

I think it is perfectly absurd for a man to say he is 
perfectly sanctified. He is not within a thousand 
miles of it. Once, when in Leicester, I was paying 
parochial calls, and dropped in on a washerwoman 
who had just got out a line of clothes. I congratu- 
lated my friend because they looked so white. So, 
very much encouraged by her pastor's kind words, 
she asked him to have a cup of tea, and we sat down. 
Whilst we were taking the tea, the sky clouded and 
there was a snow-storm; and as I came out the white 
snow lay everywhere, and I said to her: 

" Your washing does not look quite so clean as it 
did." 

"Ah," she said, " the washing is right enough; but 



DELIVERANCE FROM THE POWER OF SIN 67 

what can stand against God Almighty's white?" 

So you may think that you are clean, because you 
have never seen God. When you see God, your holi- 
est day will seem to be imperfect; you will abhor 
yourself and repent in dust and ashes, and you will 
need to say: 

" Forgive me my debts as I forgive my debtors." 

SALVATION FROM KNOWN SIN — BUT NOT FROM TEMP- 
TATION. 

Still, up to the limit of our light God can keep us 
from known sin. I will say that again: up to the 
limit of our light — twilight, mornings noon — up to 
the limit of our light God is able to keep us from all 
conscious and known sin. But He will not keep us 
from temptation. You cannot help the devil knock- 
ing at the door, but you can help inviting him in to 
supper. You cannot help the foul vulture flying over 
your head, but you can help letting him make a nest 
in your hair. 

When you live near God you will be most tempted 
of the devil. Some men seem to think they are not 
holy because they are tempted. I should not believe 
in a man's holiness if he were not tempted. When I 
was at school, the boys used to avoid certain orchards, 
because they were full of crab apples; and you might 
know that the apples in those orchards were sour, or 
the boys would go for them. And if you are not 
tempted, it shows that your heart is empty and 
wicked, and 

NOT WORTH THE DEVIL'S WHILE 

to spend his time over. When the Spirit of G- 
descended upon Christ He was led by the Spirit inti 



08 DELIVERANCE FROM THE POWER OF SIN 

the wilderness to be tempted of the devil — Spirit^ 
filled, devil-tempted. 

You ask, why does God let us be tempted? I think 
it is to show where we are weak; that upon the temp- 
tation, as our stepping stone, we may reach out for 
some of God's help. I would not know how much I 
needed Christ unless the devil were constantly tempt- 
ing me. 

God is working in you. The compunction you 
feel when you sin, the yearning you feel for a better 
life, your desire to go to a religious meeting, all are 
proofs that God is working in you to deliver you. 
Many a woman of fashion or society is, perhaps, liv- 
ing in the very whirl of it, and yet, poor thing, in it 
she really wants something better. My sister, do not 
be disheartened — that is God working in you! I be- 
lieve you are a real child of His, but you are so weak, 
and you do not like to stand alone, you do what dther 
women do, and yet you hate it all the time, and you 
want the better life. Understand that God is work- 
ing in you; you are the workshop of God. 

WORK OUT WHAT GOD WORKS IN 

Now, I come to my next point. When God works 
in, you must work out. " Work out your own salva- 
tion with fear and trembling, for it is Got) that work- 
eth in you." 

You must work out what God works An, and yoii 
must do it with fear and trembling. Let me explain. 
Suppose a great artist is training a yoiiag student. 
He says to that student: 

*'Iam coming into your studio to hiip you to^ 
morrow from nine till twelve." 

It is a wonderful thing that this illusti^oi^B a^.^i«t 



DELIVERANCE FROM THE POWER OF SIN 69 

should spend three hours with that obscure student; 
and the man fears. He does not fear the teacher, but 
he fears lest he will miss a minute of the teacher's 
help. He trembles, not because he dreads the 
teacher, but because he is a miser to use up every 
hint, every suggestion, every touch. O! he trembles 
lest he should lose anything. So, dear soul, listen. 
The great God has come into your life to live there, 
and He says to you: 

** I am going to save you from the power of sin." 

How careful you ought to be ! When God speaks, 
obey. When God gives a hint, instantly act upon 
it. Be very fearful lest by any word or act of 
yours you spoil and thwart and put back God's, 
work in your life. Work out with fear and trem- 
bling. 

God in you will work to will, and then God in you 
will work to do what He wills. First, God works to 
will. He does not work to make you feel, because 
feeling ends in smoke so often. God does not work 
in you to think, because you think and think again. 
But God works in you to will. That is, there rises 
up in your heart a destine which becomes at last a 
purpose to be free. No one knows it, no one guesses 
it; but in your soul there rises up the willj^ 

God is always definite. The devil confounds us 
by bringing a number of points before us, but when 
God deals with us He deals with one point at a time. 
He takes one sin, one failure, one incumbrance or 
weight. When you are at the communion table, 
when you are alone, when you are reading your Bible, 
this one thing comes up. God works away there. 
Now meet Him there, and He will work in you to 



TO DELIVERANCE TROM THE POWER OF SIN 

will against it. That is the first thing. That was so 
with me. 

About seventeen years ago, when God began to 
work with me, there was a thing in my life no one 
knew; but in my silent hour God worked in me to will 
that it should cease. I was so weak I could not 
put it away. 

Blessed be God, the willing and the doing are 
from Him, and by faith you look to Him to do for 
you what you cannot do for yourself. 

I have found God works thus. He leads me to see 
a thing to be wrong, and then I put my will against 
it. Whenever it comes towards me, God says: 

*' It is coming. Hide, hide in the cleft of the 
Kock. I see it coming." 

It is like a chick,-— a hawk, — the mother; I run — I 

hide — the devil finds me in Christ. And if I fall 

, through not trusting Him to keep me. He works in 

^ me to be sorry, and I am sorry; and then He works 

in me to confess. 

Two years ago, one Sunday morning, on coming 
down to my church, I found tliat the verger had done a 
very foolish thing, for vergers (though they live in the 
church) are not immaculate. I lost my temper. I was 
going to preach within a quarter of an hour. As a 
result of losing my temper, I was as far out of fel- 
lowship with God as a man may get. My officers 
were all coming in to pray with me before I entered 
the pulpit. I did not know what to do. I knew I 
had fallen. I knew I dared not preach God's gospel 
until I was right with man, because one cannot be 
more right with God than with his brother man; 
one's position as a man is the guage and indicator 



DELIVKRANCE FROM THE POWER OF SIN 71 

of one's position before God. I thought they wQuld 
all think that I was crazy, but I rang the bell, called 
the verger in, and said to him; 

'' You did an uncommonly unwise thing just now — 
I cannot take that back: but that did not exonerate me 
for losing my temper. Forgive me. " 

The man looked more startled than pleased, 
but that did not matter. I had done what was 
right, and my soul shot into the blue of God's 
heaven again. God worked in me to confess. 

A man loses his temper with his wife at breakfast. 
He goes down town. All the morning he wishes that 
he had not done it, and the Spirit of God in him says: 

** Tell her when you get home that you are sorry." 

No, we men are very tough material, and instead 
he says: 

" I will buy her a basket of strawberries." 

He comes with his little peace-oflfering. She, poor 
dear, understands it. She has lived long enough to 
know that he is only mortal, and she takes the offering 
as an apology. But he would have been a manlier and 
a happier and a more Ohristlike man if he had said: 

" Wife, I am a tninister, I am an elder, I am a good 
man really, but I was away from God, and the devil 
tripped me up. Forgive me, sweetheart, forgive 
me." 

That would be the best way. And when God 
works in you to confess, confess ! Confess to man, to 
woman, to child, to servant, to Him; and His blood 
will wash you whiter than snow. 

How long does it take between confession and for- 
giveness? When I was a boy at school and talked to 
the boy next to me, they sent me down to the bottom 






72 DELIVERANCE FROM THE POWER OF SIN 

yi 

of the class, and it took me a month to work up. 
When you do wrong and confess it, God does not put 
you down and leave you to work up for a whole 
month, but on the spot, immediately, He forgives you 
and restores your soul, and puts you back where you 
were before you fell. 

Only, dear soul, abide in Jesus. Let the Holy 
Ghost in you keep you abiding in Jesus, so that 
when Satan comes to knock at your door, Jesus will 
go and open it, and as soon as the devil sees the face 
of Christ looking through the door, he will turn tail 
like a whipped cur. ^ Let Jesus live in your heart. 
Do you live in Jesus? When the devil comes, do 
not meet him yourself, but let Jesus meet him, and 
you stand behind Him. The negro said: "When 
the devil comes to me, I always introduce him to his 
betters." Put Jesus between you and the devil. 
Live in Christ. God will work in you. He will 
make you hate sin. He will make you loathe what 
you loved. He will deliver you deeper, ever deeper 
in your life, from the power and the love of sin. It 
may be a long process before the work is done, but 
He will keep you from known sin, and save you ever 
deeper down in your heart. 

Oh, Thou who art able to keep us from stumbling 
and to present us faultless before Thy glory with ex- 
ceeding joy, to Thee, Emmanuel, Christ, Son of God, 
lover- of my soul, I yield my life, my soul, my all! 



SEVENTH ADDRESS 
GOD^S TWO MEN 

In the sight of God there are two men, "The first 
man Adam was made a living soul; the last Adam 
was made a life-giving Spirit. The first man is of the 
earth, earthy; the second man is the Lord from heav- 
en." 1 Cor. 15: 45, 47. 

I want to speak now about these two men. 

The first man. God took the red clay and molded 
a man in His own image. See! that man is taking 
his nature out of the hand of God, so that instead of 
God being its center, he becomes his own center as 
he takes the forbidden fruit. Next, he is expelled, 
and in his expulsion from Paradise the whole race 
passes out. A legend states that as he and Eve 
passed out, Eve plucked a flower to take with her, 
but it withered as she passed the gate. At that mo- 
ment you and I and all our race passed out of Para- 
dise. Three things followed: the bead-drop of sweat 
upon the brow; the pang of travail for the woman; 
and death. The sweat of toil for man, pain through 
which all the children of life are born, and the earth 
seamed with graves. Finally Adam begets a son in 
his own image; that is, every child born outside the 
gate of Paradise has a bias to keep outside, no bias 
to go back. And just as in England, when a man 
plays bowls upon the sward, each bowl leaving the 
hand has a bias to turn off the straight, so every one 

73 



74 GOD'S TWO MEN 



of US is born with a bias oflF the right. By our first 
birth we all inherit a lost Paradise, sweat, travail, 
death, and bias to evil. 

Now the second man. I see Him first driven by 
the gust of temptation as He too stands before the 
element of life. The first Adam was tempted by a 
tree, the second A am was tempted by bread. Just 
as the first Adam rade self and passion his rule, the 
second Adam made the will of God His rule and said: 
" If God says I'm not to eat, I'll not eat. Man shall 
not live by bread only, but by the Word of God." So 
Milton was perfectly right when he made "Paradise 
Regained " turn upon Christ's victory over tempta- 
tion. 

See that second man. The bead^drop stands upon 
His brow also, for He sits by the well at Sychar, 
tired. The pang of travail is in His heart, too, for 
He bears the infirmity of man, and by His travail a 
new earth and a new heaven are born. He also tastes 
death. He dies. So that there is nothing in our lot 
as man, except the bias to sin, that He does not know. 

Look on yonder cross! The second man is dying. 
In yonder grave He lies, but from that grave He 
breaks and is the first man to rise. You remind me 
of Lazarus. But he did not enter into resurrection; 
he was simply a prisoner on parole, who went back 
to death again. But this Man in death and through 
death passed into resurrection; and if you want to 
know what you and your dear ones will some day be, 
study the risen Christ. He spoke, and Mary recog- 
nized His voice; and our dear ones will speak to us 
one day, and we shall recognize their voices. He 
spoke about the things which had happened on the 



GOD'S TWO MEN 75 



other side of His death; and our dear ones will talk 
with us some day about the scenes of Bethany and 
Nazareth and Galilee where they and we walked oft 
together. 

But mark the risen Man. He passes to the ascen- 
tion mountain. I never can understand why the 
Church has made so little of the resurrection and as- 
cension, the ascension pre-eminently. On the ascen- 
sion mountain He says farewell. In the early morning 
He had left the city. I suppose the disciples fol- 
lowed Him; they saw Him, but nobody else. The 
people who met them going through the street saw 
disciples, but they did not see the risen Savior who 
preceded them. They came together to the ascen- 
sion mountain, and He blessed them, and began to 
ascend, and a cloud, like a chariot sent from His 
Father's home to fetch Him back, received Him. 

Ephesians 1 : 21 tells us what happened on the oth- 
er side of the cloud. We are told that " principali- 
ties, and powers, and might, and dominion, and every 
name that is named, not only in this world, but also 
in that which is to come" — all waited there to contest 
our Savior's path. Ephesians 6: 12 shows that these 
principalities and powers were not bright angels, but 
devils from hell: ** We wrestle not against flesh and 
blood, but against principalities, against powers, 
against the rulers of the darkness of this world, 
against spiritual wickedness in high places." All 
hell was there that morning, sworn to stop Christ 
from going back. Why? If Christ had been con- 
tent to go back as Gocly the devil would have been too 
sensible to stop Him, for God must go back to God. 
But Christ took man in Him. He was man, the glo- 



76 GOD'S TWO MEN 



rifled, risen, ascending man, the second Adam; and 
all hell tried to stop Christ taking the man to the 
throne of God. He may go as God, but He must not 
go as the representative man; or else, just as in the 
first man the race came out of Paradise, so, in the 
second man, all who believe in Him will reenter Par- 
adise. Therefore the devil must stop it if he can. 
But you might as well try to stop a cork rising by 
piling sea-water on it, as try to stop Christ's rising 
by piling devils on Him. He went through them, 
and passed into the heavens; and for the first time 
— and it is so wonderful! — for the first time in the 
history of the universe the creature was taken into 
union with the eternal God at the very throne of 
God Himself. 

Now, friends, understand that your nature as a 
man is the regnant nature, the ruling nature in the 
universe. In the world I suppose the Anglo-Saxon 
race is the supreme race, and in the universe our hu- 
man nature is 

THE SUPREME CREATED POWER. 

O wonderful nature which I possess, and which is 
worn by the Son of Man, so that dying Stephen 

*' T see the heavens opened, and the Son of Man 
standing at the right hand of God.'' 

I stop for a moment, and I call upon every one to 
raise his heart and say: "Worthy art Thou, O Son 
of Man, who art also Son of God! " Crowns, crowns, 
crowns for the exalted second man! 

Now remember, by the first birth we are all in the 
first man, and by the second birth we may all be in 



GOD'S TWO MEN- 77 



the second man. You are born by nature into Adam 
the first, you are born by grace into Adam the sec- 
ond. *' As many as received Him, to them gave He 
the right to become the sons of God, even to them 
that believe on His name." 

Thank God, you may be born again as you sit lis- 
tening to my voice ! Look at my hand. That hand 
has two sides, the one toward the ceiling, the other 
toward this floor; two sides of the same hand. That 
hand shall stand for the act by which we become 
united with Christ. That act has two sides. Angels 
in heaven call it "being born again"; men on earth 
call it " trust in Jesus." If you trust Jesus you are 
born again, and if you are born again you will trust 
Jesus, and you cannot tell which comes first, any 
more than you can tell which spoke of the wheel be- 
gins to move first. They all move together. 

Now, soul, listen. In the past you have been a 
gay and frivolous woman, or you have been a moneys 
loving man. You have lived a butterfly life, and you 
have come to hear me, you hardly know why. Some 
one asked you, and you thought you might pass an 
hour or two. I tell you that if you will unite your- 
self with Jesus Christ who died for us, if you will lift 
your heart to Him now and say: "Jesus I come to 
Thee, and trust Thee as my Savior," you may not 
have tears or emotion or a paroxysm, or feel at all, 
but you do it in cold blood, you do it by an act of 
your will, you choose Christ. The moment you do 
that, the Holy Spirit of God binds you in a living 
union with Christ, and the germ of a new life is put 
into your soul. You are born again! It will begin 
id work. It may take years before it works out; but 



78 GOD'S TWO MEN 



it will begin to work instantaneously, and you will 
belong to the aristocracy of the universe, Jesus Christ 
and the new humanity. 

Now we must go a step further. It is one of the 
most wonderful things in the Bible to discover what 
is known as the aorist tense, the Greek aorist, the 
definite past act. Now that aorist is used in Eph. 2: 
5, 6, where the Apostle says, as in Colossians, that we 
were quickened with Christ, were raised with Christ, 
ascended with Christ, and are seated at the right 
hand of God. 

Now follow me. God knew all those who would 
believe in Jesus and become united with Him, and 
Jesus stood for all of them. When He was on the 
cross, all who were to believe, who shall believe, His 
one true church — all were on the cross in Him, and 
in Christ we paid the penalty of our sins. It is im- 
possible for me to go to hell, because God saw to it 
that my sin was punished when I died in Christ. I 
paid my debt when I died nearly nineteen hundred 
years ago in God's purpose in Christ. Then when 
He lay in the grave, and women and men bore Him 
there and put Him to what appeared to be His last 
sleep, you and I and all the church lay in the grave 
too. 

My ^brother, if you go back and live a worldly life, 
you have to go back through the grave to it, because 
the grave lies between the body of Christ, of which 
you are a part, and the world that cast Him out. 
The world cast Him out, and when they cast Him out 
they cast us out also, and we were buried in Christ 
by the world that hates the church. 

But just as Eve was taken out of Adam as he slept, 



GOD'S TWO MEN 79 



the Church was taken out of Christ in His sleep, and 
when He rose we streamed out a great procession 
from the grave. And on Easter morning I celebrate 
not only the resurrection of Christ but my own, for I 
too was raised in Him. 

O ! it was a good thing when, as I crossed the Atlan- 
tic, we got through that storm. It was such a storm 
that I could hardly preach to the people in the sa- 
loon, the ship was rocking so; but after a while we 
got through the disturbance, and left the storm be- 
hind us. And in Christ, when He died, the ark of 
God carried you and me through the storm of death 
into clear water, and above us is the blue sky of 
God's love. 

On ascension day I celebrate my ascension also, and 
in God's purpose all of us who believe are seated in 
Christ, and we must live day by day as those who in 
God's purpose have passed into the heavenly life. 

You tell me that when I die my eternity will begin. 
No such thing. My eternity began when I was born 
in Christ. Eternal life is in my heart to-day, and 
the only difference that will come to me when I pass 
through what men call death, but which to me is not 
death — it is only the shadow of death, for I died in 
Christ, and I can never pass again through the agony 
of death, but I will pass through the shadow of death, 
and no one was ever hurt by a shadow yet, although 
they may have been a little fearful — the only difference 
that will come to me is that I shall get rid, for a time 
at least, of a rather crazy body, which will lie to wait 
until my spirit rejoins it in perfect beauty. But 
God will never love me more than He does to-day, 
and I shall never be nearer God than I am to-day, 



80 GOD'S TWO MEN 



and already I hunger no more, nor thirst any more, 
neither does the sun smite me nor any heat, because 
already the Lamb is leading me day by day to living 
fountains of waters, and God is wiping all tears from 
my eyes. Eternity is begun. 
Now let us see just how this works out. 

POSITION 

First, as to your position before God. Your posi- 
tion is IN Christ. You are standing to-day in Christ. 
Never forget to distinguish between your standing 
and your experience. Your standing is in Christ, 
your experience is in your emotion. John Bunyan 
says that our emotion is like our spending money, 
the money we have in our pocket: it is sometimes 
more, but generally less; but our standing in our 
Forerunner is like the money we have in the bank, 
which is not affected by our daily expenses. I am 
sometimes happy, sometimes worn, over-tired, in- 
clined to be nervous; but I never mind, because it 
does not matter to me whether I pass through the 
dark and the valley of sorrow and all transient de- 
pression. My position is unaffected because -it is 
settled in my Forerunner, my Priest, my Savior, my 
Head, in whom I stand before God. O, blessed be 
God for that! . Do not look, therefore, for evidence in 
your emotions, but look for your title deeds in Christ 
the Forerunner. 

VIOTOEY 

Next, look at your victory. In Christ you are 
above the devil. Now mark: The devil was made to 
be God's vicegerent. He fell. In his stead God 
made man to have dominion over the earth, and the 



GOD'S TWO MEN 81 

devil swore that man should never be superior to 
him. He thought he could get man down under his 
feet, so be breathed hell into man, and man ^ fell into 
selfishness, which is hell; and the devil laughed: 

*'Ha, ha, I am supreme !" 

Moses went under, Job went under, David went 
under, all men went under the devil. But Christ 
came, a man, and the devil fell beneath Him thrice; 
three galling throws in the wilderness. All through 
Christ's life He cast the legions out. The devil came 
to Him on the cross, and Christ broke his head. The 
devil came to Him in the ascension, and Christ 
trod upon him. And in Christ our Head, our hu- 
manity, our manhood, our new race trod the devil 
under, and in spite of all that the devil could do, the 
second Man, the Lord from heaven, took the supe-^ 
rior position, and you and I took took it too in Him. 
When, therefore the devil comes to us, let us remind 
him that he is inferior to Christ. The devil-nature 
is inferior to the Christ-nature, and if you have got 
the Christ-nature in you, the devil is inferior to you. 

I was once trying to explain this to a man. Said I 
to him: 

'' To what part of the body of Christ do you be- 
long?" 

He said: " I don't know." 

"Well," said I, " do you belong to the eye in His 
mystical body?" 

" No," said he, " I don't weep enough." 

"Do you belong to His mouth?" 

" No, I don't speak enough." 

"Do you belong to His heart?" 

" No," said he, " I don't love enough." 



82 GOD'S TWO MEN 



** Do you belong to His hand?" 

** No, sir, I don't do enough." 

I said: " Man alive, if you are a Christian, you are 
in some part of the body of Christ. Where are 
you?" 

'*Well," he said, "I may be in His feet." 

" Well, if you are in His feet, that will serve my 
purpose, for it is written. He will put all enemies 
under His feet." 

And so it is proved beyond doubt and forever more 
that the man who has got Christ in him is devil- 
proof. The devil cannot touch him if he abides in 
Christ. 

Now, the only way in which the devil can get the 
better of you is to strew some crumbs to get you 
from under the wing of Christ. As long as you stay 
there, the devil cannot touch you. So he puts some 
little morsels of worldly pleasure, and evil imagina- 
tion, and lust, and passion, and he says: "Come 
along, come along, come along!" and when you come 
out, he has you. But if you keep in Christ he can- 
not touch you. Abide in Christ and let Christ abide 
in you, and the devil has no power. 

POSSESSION 

One thing more. Eph. 4:8: '^ Wherefore he saith, 
When He ascended up on high He led captivity cap- 
tive, and gave gifts unto men." Acts 2: 33: " There- 
fore being by the right hand of God exalted, and 
having received of the Father the promise of the 
Holy Grhost, He hath shed forth this which ye now 
see and hear." 

When the Son of Man entered the presence of the 



GOUS TWO MEN 83 



Father as our forerunner and representative, Peter 
tells us (the Greek word bears the meaning), that He 
asked the Father for the Holy Spirit. As the 
second person in the Holy Trinity, Jesus was one 
with the Father and the Holy Spirit before all time, 
but when He became man He put out of use the at- 
tributes of His deity for the time being. At any mo- 
ment He might have used them, and indeed the devil 
tried to induce Him to do so, but He refused, and 
was content to live the human life in the power of 
God received into His human nature. When He 
went up to God it was still as the ascended, glorified, 
representative man; and as such He came to His Fa- 
ther and said, so to speak: 

" Father, I have glorified Thee on the earth, I have 
finished the work which Thou gavest Me to do. And 
now I come to Thee, and behind Me there are mil- 
lions of spirits that are following on the way that I 
have made for them, millions who are to believe in 
Me, to become united with Me by faith, and who 
soon will come to be with Me where I am. I ask noth- 
ing for Myself, it is enough for Me to be with You 
again; but I ask for them that Thou wouldestgive to 
Me as their representative, the fulness of the Holy 
Ghost, that what I have had I may be able to com- 
municate to them." 

So He received of the Father the promise of the 
Holy Ghost; not as God, because as such He was one 
with the Holy Ghost, but as man, as the representa- 
tive man, that He might be able to communicate 
Him to men. 

A friend of mine was in Switzerland, and two 
Englishmen came into the hotel where he was stay- 



84 GOD'S TWO MEN 



ing, and engaged three guides. They were going to 
take a very precipitous ascent up the side of a moun- 
tain, a piece of ice which was almost as steep as the 
side of a house. When they reached the spot they 
roped themselves together: a guide, a traveler, a 
guide, a traveler, a guide. They commenced to climb, 
and by cutting notches in the ice wall they were able 
to place the toes of their feet. So they crept up, 
and they had nearly reached the top, when in some 
way the last man lost his footing and began to sway. 
He pulled down the man above him, and he too be- 
gan to swing slowly to and fro. The two pulled 
down the third, and the third, the fourth, and all 
four were swinging over the precipice in imminent 
danger of being dashed to pieces. The only thing 
that kept them was the rope around the waist of the 
first man. As soon as he felt the strain, he took his 
ice axe and drpve it hard into the ice just above him, 
and held to it for life; and as he stood for an instant 
or two, the man next him regained his footing, the 
man beneath, his, and so on to the end of the line, 
and the whole five stood because the first man 
stood. 

You understand the application. You and I have 
no power; we swing to and fro; but by faith we are 
bound to Christ, and because He is in the glory and 
stands up there, we shall be pulled up at last from 
the difficulties of this present life, to stand with Him 
forever in His Father's presence. 



EIGHTH ADDRESS 
THE ANOINTING WITH THE HOLY SPIRIT. 

There is no need for me to prove or attempt to 
prove that the Holy Ghost is a person. In the Greek, 
though the name for the Holy Ghost is neuter, it is 
followed by a personal pronoun aittos, which could 
not be used unless the Holy Spirit was a person. 
Readers of the English Bible will remember that the 
Holy Spirit said: " Separate me Barnabas and Saul," 
and the Apostle says: ** Grieve not the Holy Spirit." 
Only a person can designate workmen, and only a 
person with a tender nature could be grieved. As 
you worship the Father and the Son, worship the 
Holy Spirit; three persons, but one God. 

Before Pentecost the Holy Spirit brooded over our 
world. In chaos He moved to educe cosmos. He 
wrought in holy men to inspire the Word of God. 
He prepared the way for Christ. But Pentecost was 
His birthday. Just as Jesus Christ was in the world 
before His incarnation, but His incarnation was His 
birthday into the body, so the Holy Ghost was in the 
world before Pentecost, but on the day of Pentecost 
He was born into the body of Christ. And as the 
body born of the virgin was the home of Christ, and 
through it He wrought, so the Church is the body of 
the Holy Spirit, through which He is working during 
this era, until the body shall rejoin the Head, and 

85 



86 THE ANOINTING WITH THE HOLY SPIRIT 

Head and body make one entity, a new man for ever 
more. As the manger was the cradle of Christ, so the 
upper chamber in Jerusalem was the cradle of the 
Holy Spirit's incarnation. Hence the Roman Catholic 
Church, claiming that she is the only true church, calls 
herself the see of the Holy Ghost. The word " see " 
is the Latin sedes, a seat. The Church of Rome 
says she is the seat of the Holy Ghost, and thus 
takes to herself that which is the province of the 
Holy Catholic Church; the body of Christ, which is 
not visible, but which consists of all who believe, is 
the seat, the see, the throne, of the most Holy Spirit. 

Men talk as though God were an absentee. But 
every true believer, every audience gathered in the 
name of Christ, is the home, the see, the body of God 
the Holy Spirit. 

Now on the day of Pentecost the Holy Spirit came 
to give power to the preaching of the gospel. Jesus 
Christ was conceived of the Holy Ghost. The Holy 
Thing born of the pure virgin was wrought by the 
Holy Spirit, and through thirty years Jesus was led 
and taught amid His native hills by the divine Spir- 
it. Beneath His impulse our Lord went down to the 
Jordan, and being baptized He identified Himself 
with the sins of men: for the Jordan was (so to speak) 
saturated with the sin that was confessed over it, and 
when Jesus Christ stepped into it He became (as it 
were) identified with the sin of the race, though Ho 
Himself was sinless. From the Jordan He went forth to 
His work, but not before the sky had been rift, and 
the Holy Spirit had come upon Him with the gentle 
movement of a dove. 

What! had He not been conceived by the Holy 



THE ANOINTING WITH THE HOLY SPIRIT 87 

Spirit? Yes. Was He not one with the Holy Spirti? 
Certainly. Why then should He be again anointed? 
Because His human nature needed to be empowered 
by the Holy Spirit before even He could do successful 
service in the world. Jesus waited for thirty years 
until He was anointed, and only then did He say: 
" The Spirit of the Lord God is upon me, (Greek, 
epi, UPON me), and He hath anointed me to preach." 

How absurd it is for us to send young men to col- 
lege to equip them with intellectual store of classic 
and philosophic learning, and to send them out to 
teach, without insisting upon it that if Christ waited 
to be anointed before He went to preach, no young 
man ought to preach until he, too, has been anointed 
of the Holy Ghost! 

For three years our Lord wrought in the 
power of the Holy Ghost. Never forget that our 
Lord's ministry was not in the power of the second 
person of the Holy Trinity, but in the power of the 
third person of the Holy Trinity. As Saint Peter 
said: "God anointed Him with the Holy Ghost, and 
He went about doing good." On the cross He offered 
Himself to God in the power of the eternal Spirit. 
He was raised from the dead by the Holy Ghost, and 
during the forty days He gave command to His apos- 
tles in and by the Holy Ghost. And before He went, 
He said to His disciples that as He received His 
Pentecost at the Jordan, He would see that the 
church had her Pentecost too. He was conceived of 
the Holy Ghost, but He was anointed by the Holy 
Ghost. The church was conceived by the Holy 
Ghost, but the church, before attempting her minis- 
try, must also be anointed by the Holy Ghost; and 



88 THE ANOINTING WITH THE HOLY SPIRIT 

what the baptism in Jordan was to the Head, the day 
of Pentecost was to the body. 

The Head communicated the Holy Ghost to the 
body, as I explained in the preceding address. 

I ask every Bible student to note that wonderful 
word: "He received of the Father the promise of the 
Holy Ghost." No sooner had He received it than 
He turned to see if His people were prepared to re- 
ceive it, and then He opened the window of heaven 
and poured down a Niagara upon His church; and 
ever since He has been there in the glory, charged, 
yes, charged with the power of the Holy Spirit. And 
just as a man may touch a man charged with electric- 
ity, and a spark will answer, so you cannot touch the 
living Christ by faith without the spark of the Holy 
Ghost flashing into your soul. 

Brethren, the Greek preposition epi is significant 
of Pentecost. Pentecost differs from regeneration. 
In regeneration the Holy Spirit is described as being 
within, but in Pentecost and ever after the Holy 
Ghost as described as being upon. He anoints, He 
falls upon, He equips; and I ask that before this 
meeting shall close, every one in this audience who 
has been regenerated by the Holy Ghost shall be- 
come anointed, filled, empowered with the Holy 
Ghost. It would make 

THE GREATEST DIFFERENCE POSSIBLE IN YOUR LIFE. 

There is where you have failed, my brother. You 
have been preaching the cross, but you have not 
been preaching the cross in the demonstration and 
power of the blessed Spirit. 

When I was at Leicester, there were many dis- 



THE ANOINTING WITH THE HOLY SPIRIT 89 

charged prisoners whora I took from the prison gate 
to my house, where they lived with me, under my 
care. I had a firewood factory. JThe great beams 
came from Norway, and they were sawn up by a cir- 
\cuiar saw wrought by a crank, and on that crank fif- 
teen men were kept at work to give them an oppor- 
tunity of regaining their character. But these men 
served me ill. I lost much money. I presently 
swept them away, and instead purchased a gas-en- 
gine, and the gas-engine did in an hour as much 
work as the fifteen discharged prisoners did in eight 
hours. 

One day I asked my circular saw how it was that 
it turned out so much work, and the saw at first said 
it could not tell. I asked if it had been sharpened. 
It said no. I asked if it had been polished. It said 
no. I asked if it had been oiled. It said no. Then 
I said: 

"How is it?" 

"Why," it replied, "I think there is a stronger 
driving power behind me. Something is working 
through me with a new force. It is not I, it is the 
power behind." 

Would God that you, my brother minisiers, who 
have been working with the power of intellect, of en- 
ergy, of enthusiastic zeal, with but poor effect, may 
become linked to the power of God the Holy Ghost 
stored in Christ; for as soon as you shall link to it, 
not you, but the power of God through you, will re- 
peat the marvels of Pentecost. 

One word more here. You ask me if the day of 
Pentecost was a specimen day. I answer: yes, and 
for two reasons. First, on the day of Pentecost the 



90 THE ANOINTING WITH THE HOLY SPIRIT 

priest in the Temple presented twelve loaves, the 
specimen and the result of the harvest; and inasmuch 
as God chose the day of Pentecost for the outpouring 
of the Holy Spirit, He surely meant us to understand 
that the day of Pentecost was a specimen day, and 
that what He did that day He was prepared to do 
every day; and He would have done it if the church 
had not choked and frustrated His plans. Secondly, 
in Acts 2: 39 you ha^ie these words of Peter: "This 
promise is unto you, and to your children, and to all 
that are afar off, even as many as the Lord our God 
shall call." Understand therefore that the promise 
of Pentecost is for you also, because God has called 
you, and from to-day you may go forth charged with 
power from on high. 

HOW MAY WE GET THIS ANOINTING? 

Now a step further. You say to me: " Sir, tell me 
how I may get this power myself." 

I will. I know a little of it, thank God, and I 
hope as tha years pass that 1 may know more and 
more. This truth has revolutionized my life. 

Any mechanic knows this law to be true: obey the 
law of a force, and the force will obey you. I repeat 
it: obey the law of a force, and that force will obey 
you. Take water-force. I cannot make water do 
my will until I understand the law upon which it 
works. If I want water to go up hill, I must study ^ 
the law by which water seeks its own level; and if I 
construct my machinery to obey the law of falling 
water, then having obeyed the law of water, water 
will obey me. What has Edison been doing for the 
last twenty years in his laboratory? He has been 



THE ANOINTING WITH THE HOLY SPIRIT 91 

studying the law of electricity, and having studied 
the law upon which electricity works, he has con- 
structed his machinery to obey that law; and ever 
since he perfected his obedience, electricity has been 
his slave, and there is nothing he cannot make elec- 
tricity perform if only he is patient and wise enough 
to understand the method on which electricity will 
work. 

I once asked some men this very profound ques- 
tion: " When was there more electricity in the world 
— now, or away back a hundred years?" 

They all said there was more electricity in the world 
to-day than there had ever been before. Poor fools 
they must have been to come to such a conclusion. 
Why, before Adam stepped the sward of Paradise 
there was as much electricity in the cloud, in the air, 
and in nature as there is to-day, only man did not 
understand the law of electricity, and therefore elec- 
tricity would not obey his summons. There was 
plenty of electricity, but men never used it. 

So is it with the Holy Spirit. There is as much 
Holy Spirit power in your little village church, my 
brother, as there is in the largest tabernacle in the 
country, and the mistake of your life has been that 
you have never yet learned the law of the Holy 
Ghost ; for if you had, the Holy Ghost would have come 
flowing through your life as much as through the life 
of a Peter or a John. You seem to think that God is a 
God of favoritism. You seem to think that God has 
His chosen favorites whom He endues with the Ho- 
ly Ghost here and there, whilst all the rest are left to 
take their chance. I admit that the gifts of the liv- 
ing Christ are given on His sovereign decision, but 



92 THE ANOINTING WITH THE HOLY BPIRU 

the power of the Holy Ghost is for everyone, for 
you. 

Now let me tell you briefly the conditions on which, 
if you obey them, you may at this minute and from 
now be able to — I was going to say, but perhaps it 
is too startling, — to command the Holy Ghost. I 
think I will say that, however, because God says: 
"Of the work of My hand command ye Me." And if 
a man will obey God to the uttermost, he may com- 
mand the power of God at any moment. 

Now what are these conditions? They are as far 
as I know five. If you discover another, let me 
know. 

FIVE CONDITIONS 

First. You cannot have the power of the Holy 
Ghost without having the Holy Ghost Himself , 

That is, the Hely Ghost must come to you as a per- 
son before you can enjoy His attribute. In other 
words, you must be a holy man before you can wield 
the power of the Holy Ghost. There are plenty of 
men who think that if they could only get the power 
of the Holy Ghost they would be able to fill their 
churches and sell their books and get themselves 
name and fame. They want it, but not Him. You 
cannot have it without having Him. If you want the 
power of the Holy Ghost, open your heart to-day 
and be filled with the Holy Ghost, and then you will 
have His power. 

Second. You must be cleansed. 

Oh, I do want to speak wisely ! I do not want 
needlessly to oflfend you, or denounce you. But I 
do feel in my heart that if the Holy Spirit is going to 
work through you or any body He must have a 



THE ANOINTING WITH THE HOLY SPIRIT 93 

cleansed vessel. The body must be clean. 

Now I know that I might here dilate on many of 
those indulgences that men and women permit. I 
would much prefer not to characterize them, because 
you yourselves know anything in your life which is 
inconsistent with the perfect majesty and purity of 
that Spirit who has made your body His temple. 
But if my body is really the temple, the residence and 
the throne of the Holy Ghost, I must be as careful of 
it as I would be if I were the custodian of a temple 
in the inner part of which the light of God shone. 
I need not say more than that. 

Third. You must live for the glory of Christ as 
your supreme end, 

Jesus Christ, came into the world to glorify the 
Father, and the Holy Ghost came into the world to 
glorify the Son. If therefore you want the Holy 
Ghost to work with you you must agree with the 
Holy Ghost to glorify Jesus, for the Spirit was not 
given till Jesus was glorified. 

Fourth. Your preaching and teaching must he in 
harmony with the Word of God. 

I am a Quaker by extraction, and I glory in it, 
especially when I know what they have .been in this 
country. I dissent from them because I believe they 
went wrong when they magnified the Holy Spirit to 
the exclusion, in many cases, of the Word of God. 
And with all love I would say that if there is one 
danger ahead for the Salvation Army of the present 
day, it is lest they should magnify the work of the 
Spirit of God in experience, apart from the Word of 
God taught to their converts. Remember that the 
Holy Spirit is like a locomotive, the Word of God 



94 THE ANOINTING WITH THE HOLY SPIRIT 

like the steel rails; and you must have the steel rails 
of the Bible as well as the steam-power of the Holy 
Ghost. Let the Holy Ghost frll you, but He will 
work along that Book. And I hold that the fact that 
the Holy Spirit elects to work through that Book is its 
most complete vindication against all that modern 
critics have to say. As long as the Holy Ghost is 
prepared to stand by it and to work by it, I hold it 
to be in an incomparable sense the Word of the liv- 
ing God to man. I am well satisfied to accept it all, 
Jonah and the fish included. 

Fifth, and last. The Holy Spirit must be received 
by faith. Gal. 3:14 is the battle-axe. I would not 
be without that text for anything: " That we might 
receive the promise of the Spirit though faith." 

AH God's dealings with men are on the same prin- 
ciple, by faith. By faith you are regenerate, by faith 
you are justified, by faith you are santified, by faith 
you receive the Holy Ghost, by faith you receive 
Christ as the power of God into your life. It is all 
by faith. 

Let me close with this bit of personal experience. 
I have always gone on the principle that our moral 
constitution is on the same plan; that just as our 
faces are made on the same plan, so our moral nature 
is made on the same plan; and one of the key-notes 
of my life has been: Understand yourself, and you 
will understand something of everybody else. 

I had been for a long time a minister in Leicester, 
with a large church and of considerable influence in 
the city, but very unhappy. Conscious that I had 
not received the power of the Holy Ghost, I went up 
to that little village, the name of which you hear so 



THE ANOINTING WITH THE HOLY SPIRIT 95 

often, Keswick. A great number of God's people 
gathered there to seek and to receive the power of 
the Holy Spirit, and they elected to have a prayer- 
meeting from nine o'clock to eleven and onwards, to 
pray for the Holy Ghost. A great many people were 
there agonizing. I was too tired to agonize, and I 
somehow felt that God did not want me to agonize 
hour after hour, but I had to learn to take; that God 
wanted to give, and I had only to take. 

To-morrow your little girl will come down to 
breakfast. She is very hungry, and the bread and 
milk or the oatmeal is on the table. You do not 
say: 

"Little girlie, run upstairs, and agonize, roll on the 
floor for an hour, and then come down." 

You say to her: " Little one, I am so glad you have 
got a good appetite. Now there is your chair, in you 
get, say your prayer, and start away." 

That is what God says to the soul. Those all= 
nights of prayer for the Holy Ghost are principally 
necessary to get the people who pray into a fit condi- 
tion to receive the Holy Ghost; for when the people 
are ready the Holy Ghost will come without agoniz- 
ing. 

So I left that prayer^meeting at Keswick. It was 
eleven o'clock or half past eleven, and I crept out in- 
to the lane, and away from the little village. The 
lights died away in the distance, and I stood on the 
hill, or walked to and fro, the stars shining upon me, 
and now and again a little cloud dropping a baptism 
of rain upon my face, as though symbolic of the re- 
freshing my soul was to receive. As I walked I 
said: 



96 THE ANOINTING WITH THE HOLY SPIRIT 

" O, my God, if there is a man in this village who 
needs the power of the Holy Ghost to rest upon him, 
it is I; but I do not know how to receive Him. I am 
too tired, too worn, too nervously down to agonize." 

A voice said to me: ''As you took forgiveness 
from the hand of the dying Christ, take the Holy 
Ghost from the hand of the living Christ." 

I turned to Christ and said: ''Lord, as I breathe in 
this whiff of warm night air, so I breathe into every 
part of me Thy blessed Spirit." 

J felt no hand laid upon my head, there was no 
lambent flame, there was no rushing sound from 
heaven; but by faith, without emotion, without ex- 
citement I took, and took for the first time, aild I 
have kept on taking ever since. 

I turned to leave the mountain side, and as I went 
down, the tempter said: 

'* You have got nothing. It is moonshine." 

I said: "I have." 

He said: " Do you feel it?" 

"I do not." 

"Then if you do not feel it you have not got it." 

I said: " I do not feel it, but I reckon that God is 
faithful, and He could not have brought a hungry 
soul to claim by faith, and then give a stone for 
bread, and a scorpion for a fish. I know I have got 
it because God led me to claim." 

I met a number of young clergymen, and they 
fought it with me. They said: 

"No, no, we feel, we feel to have it, and we know 
we have got it." 

But said I to them: "How will you do to-morrow 
morning when you do not feel it? Now I, who take 



THE ANOINTING WITH THE HOLY SPIRIT 97 

by faith, am independent of feeling to-morrow or any 
future time." 

Whilst we were talking, a young merchant who 
was listening, said: "I want to say a word. You par- 
sons have been talking a great deal about the Holy 
Spirit. Now I know I have received the Holy Spirit 
when I have most of Jesus, and in my place at Glas- 
gow, if I miss the presence of Jesus for half an hour, I 
go into my counting-house, and kneel down and say: 
' Holv Spirit, what have I done to Thee that Thou 
hast taken from me the sense of the presence of 
Christ?'" 

"O," we said, *'when we know we have most of 
Christ, when we love Him most, live for Him most, 
we know that the Holy Ghost is within us in power." 

So, brothers, sisters, may I ask you to let this day 
be the time of transaction with God. Walk to and 
fro, and say if you like: 

**! sadly need a Pentecost. As far as I know, I 
fulfil the conditions, in my v/ill at least." 

Then put your hand upon your heart, and say: 

" I do now receive." 

Let the devil say what he likes. Keep reckoning 
that the Spirit of Christ rests upon you, and when 
you come to your Jordan, and the students are there 
to look on, and you might draw back,— that Jordan 
representing your temptation, your mission, some bit 
of work to do, — say: 

" Holy Spirit, I now trust Thee to do through h.h 
Thy Pentecostal work in glorifying Christ." 



NINTH ADDRESS 

THE INFILLING OF THE HOLY SPIRIT 

We have followed Christ in His ascension, as en- 
tering the presence of His Father. He asked and 
received from God the Holy Spirit. We have also 
seen how Christ made Christians. " Christ " means 
" anointed "; *' Christian " means " anointed one." 
The words ''chrism" and "Christ" are identical in 
derivation. A man becomes truly a Christian when 
he is anointed with the Holy Spirit. 

I speak now of the other aspect of Pentecost, be- 
cause, though it is quite true that Pentecost means 
the anointing on the head and hearty it also means 
the infilling of the Holy Spirit. Therefore, in Acts 
2:4 we are told that they were all — women and men, 
laymen and apostles — all were alike " filled with " the 
Holy Spirit. 

Now, Eph. 5:18 gives each one of us a positive 
command: "Be filled with the Spirit." It is very 
remarkable that in Acts 2 and Ephesians 5 the infill- 
ing of the Holy Spirit in its effect is compared to the 
effects of wine on the physical system. " Be not 
drunk with wine, wherein is excess, but be filled with 
the Spirit," and you can never have excess, you can 
never have too much of the Spirit. 

There are three points of comparison that I want 
you to notice — joy, speech, power. 

First. Wine produces a sense of exhilaration. A 

98 



THE INFILLING OF THE HOLY SPIRIT 99 

drunken man will sing as he reels to his home, and 
when a man is really filled with the Holy Ghost he be- 
comes a singing Christian, and a Spirit^ filled church 
is always a singing church. Every great outburst of 
the Holy Spirit's power has been accompanied by 
singing. Luther's revival spread through Germany 
by singing Luther's hymns. Whitfield was accom- 
panied by a Wesley, and Moody by a Sankey, and in 
Germany the Moravian Church has given to us the 
songs of Gerhardt, with many more. 

Secondly. A man who is filled with wine is gar- 
rulous. He talks; you cannot keep him still. And 
a man who is filled with the Holy Spirit talks, he 
cannot keep silence, he must tell what God has done. 

Thirdly. A man who is filled with wine is con- 
scious of a great increase of power. He feels as if 
he could stand alone against the world. So the man 
who is filled with the Holy Ghost is full also of the 
power of God. 

Now this filling of the Holy Spirit may come sud- 
denly, or more unconsciously, just as in Scotland they 
have what they call a '* spate " of water, or a well may 
fill up with water percolating in drop by drop. 
Whenever the spirit of man, smitten with thirst, 
comes to Christ, and opens its whole content towards 
Christ, instantly Christ begins to infill that spirit. It 
may not be conscious of the gradual infilling, but by 
His grace He will never s'tay His hand until the 
earthly system has been filled to the very full from 
the river of God, which is full of water. 

Now, there are three tenses used in the Greek, of 
this filling. In Acts 13 : 52 we are told of the converts 
in the highlands of Galatia that they were being filled 



100 THE INFILLING OF THE HOLY SPIRIT 

with joy and with the Holy Ghost all the time. They 
were like some mountain tarn which is always being 
filled from the melting of the snows above; and as 
the water flows on to enrich the pasture land beneath, 
so water is ever percolating in from the upper snow. 

child of God, be a brimming lakelet or tarn, on the 
one hand always giving out to a dying world, but 
always kept full because you receive every moment 
from Jesus! 

Then Acts 6:5 tells us that Stephen was a man/uZZ 
of the Holy Ghost — "full," the adjective; from which 

1 gather that he was an equable man. He did not 
have fits and starts, he was not now lifted up and then 
depressed; but always, whenever you met Stephen, 
there was the same heavenly look, the same tender 
gracious word, the same perfect beauty of character, 
and the same eagerness to glorify Christ. O, beloved 
friends, I wish that you may keep on being filled, and 
that you may always be full! 

And then, Acts 4:8 tells us that Peter, though he 
had been filled on the day of Pentecost, nevertheless 
was suddenly filled again as he had to speak to the 
Sanhedrin. I suppose that for a moment he cen- 
tered himself on God; he Looked up, and received a 
sudden and immediate and complete equipment for 
his work. 

Beloved minister, you may be a man full of the 
Holy Ghost in your family, but when you kneel in 
your vestry before entering your pulpit, before at- 
tempting a mission, before undertaking any definite 
work for God by lip or pen, be sure that you are 
specially equipped by a new reception of the Holy 
Ghost In my own life I have found it absolutely 



THE INFILLING OF THE HOLY SPIRIT 101 

necessary, after such a mission as this, when the 
whole system has become exhausted by the demand 
made upon the spirit, the nerve, and the physical 
strength, to get quietly away with God, and to renew 
one's strength by receiving out of the fulness of the 
Holy Ghost, breathing in a new supply. 

Now you will notice also that the work of the Holy 
Spirit of Pentecost, filling the heart, has 

CERTAIN DEFINITE RESULTS 

in the character of the believer; and these are set 
forth by Christ in three verses, each of which begins 
with the words: "In that day." When the day of 
Pentecost breaks upon the spirit, it brings with it 
three distinct things. 

In John 14: 20 the Lord says:" In that day, in that 
day when the light of Pentecost has stolen through 
the window-pane of your heart, and has chased out 
the darkness, and has filled you within — in that day you 
shall know three things: (1.) That I am in My 
Father, in the light of light, in the rare atmosphere 
of deity, in God. You shall know that I am in the 
Father, so that you will never be frightened of the 
Father again, but will come to Him at any moment 
knowing that I am in the heart of God. O child, 
thou shalt not fear God any more when the Holy 
Spirit has shown Jesus in Him. (2.) That ye are 
in me. That is your standing. Your nature 
may be frail and fickle, your sins may some- 
times overwhelm, but you shall know that I am 
in the Father, and ye in me, accepted in the Beloved 

So near, so very near to God, 

I cannot nearer be, 
For in the person of His Son 

I am as near as He. 



102 THE INFILLING OF THE HOLY SPIRIT 

(3.) I in you." That is what I spoke of in a 
preceding address, the revelation of the indwelling 
Christ. 

It is a beautiful thing to know that the 14th chap- 
ter of John begins with our mansion or abiding-place 
(R. V. Marg.) with God and ends with God's 
mansion or abiding^place with us; for the same 
word which is used of the mansions of the 
Father's house in the second verse, is used in the 
twenty^third verse of God's mansion in the spirit of 
the believer. 

Men say to me: "Is not this mysticism that you 
teach?" 

I answer: "Every mystic is not a Christian, but 
every Christian is bound to be a mystic, because 
mysticism is the indwelling of God." 

Religion amongst the Hindoos is the indwelling of 
God, but it disappoints them; they cannot reach it 
because they seek it by endeavoring for the absorp- 
tion of themselves, the loss of their individuality, in 
God. We as Christians seek also to know the in- 
dwelling of God, but it is not by the loss of our indi- 
viduality, but by the reception of God's nature as the 
determining power working through the individual- 
ity which He has given to us. " Ye shall know that 
I am in the Father, and ye in me, and I in you." 

Now turn to John 16: 23: "And in that day ye 
shall ask me nothing." The Greek word is: "Ye 
shall ask me no questions.'' 

Up to that time the disciples kept asking questions 
suggested by the intellect, curious questions; but 
when the day of Pentecost came they did not need 



THE INFILLING OF THE HOLY SPIRIT 103 , 

to ask questions with the intellect, because they saw 
truth with the heart. 

If I am blind, I ask my friend concerning the 
landscape: " Are there mountains? " '* Yes." " Riv- 
ers?" "Yes." "Cornfields?" "Yes." I ask 
question after question, and get what help I can. 
But when my eyes are opened, or when the light of 
the morning breaks, I ask no more questions about 
the contour, the configuration of the landscape, 
because I see it for myself. 

Before you have the power of the Holy Ghost you 
will be curious about many questions; but when the 
Holy Ghost shall come you shall know all things 
clearly with the heart. 1 often think that woman's 
nature enables me to understand how we know in the 
power of the Holy Ghost. A man is said to reason 
his way, a woman by the quick glance of her intu- 
ition sees what she cannot reason, and she jumps to 
a conclusion to which her husband' reasons his way 
ten minutes later. So is it with the heart when it is 
illumined by the Holy Spirit. The pure heart of the 
believer leaps to conclusions which eye hath not 
seen, nor ear heard, nor the r eason of man conceived. 
The faculty of knowledge is altered: we no longer 
seek it by the intellect, but by the heart. The busy 
intellectual disputant becomes the deep intuitioner. 

And then, thirdly, turn to John 16:26; "Jn that 
day ye shall ask in my name." 

Now in the Bible " name " stands for " nature," 
and you are always perfectly justified in substituting 
the word " nature " for " name." So Christ says that 
when the day of Pentecost has come, we shall ask in 



104 THE INFILLING OF THE HOLY SPIRIT 

His nature, or rather, that His nature will ask 
through us; and whenever the nature of Jesus aaks 
anything of the Father, it asks that which the Father 
is bound to give, because He and Jesus are one. 

In one's earlier life one asks for a great many 
things which God never gives; and we are sometimes 
startled, and begin to think that prayer is inopera- 
tive. But further on in life we allow our prayers to 
pass the test of the nature of Christ; and as one re- 
quest after another arises in our hearts, we bring it 
into the light of the nature of Jesus, and there are a 
great many things that we therefore reject. I cannot 
ask this, I dare not ask that, I feel that they would 
be incongruous with the nature of my Lord, which now 
has become my nature, and so would ask only in the 
nature of Christ. 

I find in my own life that I do not pray quite so 
long as I used. I pray more slowly. I sit, or stand, 
or wait before God until I tell what Christ is want- 
ing at that moment, and when in my heart, by the 
Holy Spirit, the prayer of my Lord is made clear to 
me, I take it up. I launch my little canoe upon the 
current of my Savior's intercession, and I have what 
I ask. 

There are indeed two Advocates, two Paracletes. 
There is the Paraclete in the heart of God, — ^ Jesus; 
and there is the Paraclete in the heart of the believ- 
er, — the Holy Ghost; and these two Paracletes are 
one. When the Holy Spirit breathes your prayer. 
He will inspire that which it is on the heart of Jesus 
to entreat, and you have the perfect circle of prayer 
— the Father, the Son, the Holy Ghost in you, your 
voice raised in unison with the music of the Holy 



THE INFILLING OF THE HOLY SPIRIT 105 

Trinity; and so the desire which emanated from God 
the Father, and was reflected in His nature by Christ 
the Son, and was communicated to you by the Holy 
. Spirit, is flashed back from you, and you know you 
have the petitions that you desire of Him. That 
seems to me to be 

THE PHILOSOPHY OF PRAYER. 

But there is a fourth work of the Spirit of God. 
In John 15: 26, 27, it Is said: ''He, (that is, the 
Spirit) shall bear witness of Me, and ye shall bear 
witness." 

Now the Church is in the world not to argue, not 
to defend God, not to stand forth as an advocate for 
God, but simply to witness to the truth of the unseen 
and eternal. And directly, brother ministers, you 
and I step away from that position, and become ad- 
vocates pleading instead of witnesses bearing testi- 
mony, we step away from the position of J)ower. 
You and I and the Church are called to bear witness 
to the death of Christ, His resurrection, His ascen- 
sion, and the advent of the Holy Ghost. You can 
talk as you like about His social work, about His 
teaching, about the philosophy of the administration 
of His kingdom; but yowx prime work is to stand up 
before men, and say: 

"I have known and tasted and handled of the 
death, resurrection, ascension and return of Jesus 
Christ our Lord." 

And whilst you do that the Holy Spirit says: 
*' Amen." 

The other day I came on a saw pit. I could see a 
man sawing a great beam of timber with the long saw 



lOa THE INFILLING OF THE HOLY SPIRIT 

which rose and fell, and though I could not see his 
confederate, I knew that down in the pit there was 
another man who had hold of the saw; and I could 
tell the rhythm and the motion of the body of the 
man I could not see, by noticing the rhythm and the 
motion of the body of the man I could see. And I 
saw at once that that was an illustration of the co= 
witness of the Holy Ghost. 

When a man stands up in his pulpit and says; 
"Jesus died," the Holy Ghosts says: '*He did, 
and it was by Me that He offered Himself to 
God." When the minister says: **He rose," the 
Holy Ghost says: "He did: and it was by My power 
that He was raised and declared to be the Son of 
God." When we say: "He went back to God and 
liveth and reigneth with the Father," the Holy 
Ghost, brooding in the Church, says: " Yea, Amen, I 
have just left Him; I am in loving fellowship with 
Him; I and the Son and the Father are one." 

O, brother ministers, ever since I learned this, my 
work has been quite altered, because now, when I 
enter my pulpit, I go as only a very small part of the 
great machinery which is in operation. I have to 
speak, but the Holy Ghost is all the time working 
with me, and hence the salvation of my people does 
not stand in the wisdom of men, but in the power and 
demonstration of the Holy Ghost. If they received 
simply upon my putting of it, the effect would be 
evanescent, but when the Holy Spirit demonstrates a 
thing to the conscience it is permanent. 

You and I were once at school. We had a problem 
in geometry. We might have seen at a glance that 
such and such a thing must be so, but we were called 



THE INFILLING OF THE HOLY SPIRIT 107 

upon to demonstrate it, and the demonstration would 
be our conclusion. So the Holy Ghost establishes 
the word of the child, the servant of God, in the 
Bible class, in the mission, and in the church. 

In London, in the winter, after the services of the 
church are over, we have our magic^lantern service 
from nine to ten o'clock for people whose clothes are 
too shabby to come among the more respectable audi- 
ences. It is so dark that Nicodemus does not mind 
coming in. I carefully prepare my sermon, and keep 
one proof of it, and give the other to my secretary, 
who operates from the gallery. I begin to preach. 
When I say: " God so loved the world that He gave 
His only begotten Son," I know that as I utter the 
words he flashes on the screen behind me a picture of 
the world, a globe with a scroll around it: "God is 
love." When I say: "Now is the time to accept this 
Christ," the word "now" will appear behind me. 
And if I speak of the Savior's dying love and pity, 
instantly I know, by previous agreement, that Dor6's 
picture of the crucified Christ is appealing to the 
people. I do not need to look to see if it is there, be- 
cause the awe, the reverence, the silence of the 
people indicate to me that that great sight is repre- 
sented on the canvass. My secretrary demonstrates 
to the eye what I say to the ear. 

My meaning, I trust, is distinct. You and I may 
go to work for God, may go into 

PARTNERSHIP WITH THE HOLY SPIRIT. 

The word " communion," which the minister invokes 
upon the people as they leave, means fellowship, com- 
mon action; and the minister stands before the people 



108 THE INFILLING OF THE HOLY SPIRIT 

in the communion of the Holy Ghost, and the Holy 
Ghost demonstrates the word he feebly speaks. 

O, men of God, mind that you are always so filled 
with the Spirit that wherever you go the Holy Spirit 
may be prepared to go with you. You know the old 
Welsh story of the crowded congregation that waited 
for John Ellis. They sent for him. The man came 
back to say: **I heard him talking to somebody, and 
I did not like to disturb him." They said: "Go 
again and rap." He went, and came back and said: 
**! heard him talking still, and I heard him 
say, * I will not go unless you come along too'." John 
Ellis came in five minutes later, and the One he had 
been talking to came with him, though no one saw 
Him; and they had a meeting of wonderful power. 
Brother ministers, never go unless He comes too. 

In Acts 11: 15, Peter, speaking about Cornelius 
and the descent of the Holy Ghost in Cornelius' 
house, says rather ruefully, as if he looked back on 
a sermon which was only half delivered: 

*' As I began to speak, the Holy Ghost fell." 

Peter had only got through his introduction — he 
had not got as far as his first head, — and the Holy 
Ghost came down, and said: 

" Man, you have made a good start, and into your in- 
troduction you have put the life and death and work 
of Jesus. That is text enough for me. Now stand 
aside, and I will finish the sermon." 

" As I began to speak!" Why, I am thankful to God 
if I have been able to speak for half an hour, and to- 
wards the end of my sermon I can see the Holy Spir- 
it has fallen upon my people. But O that we might be 
8o filled with the Spirit and care so much about me 



THE INFILLING OF THE HOLY SPIRIT 109 

co-operation of the Spirit that it might be with us as 
with Finney or Peter. It is said of Finney, more 
than once in his autobiography, that if he came into 
a large factory, or into a church crowded with people, 
there was such an indescribable power about his very 
aspect that in many cases a revival broke out before 
Finney could speak a word. Men, brother ministers, 
let us aim for that! 

Now, finally, here are the seven conditions on 
which you may have this mighty co-operating 
power. 

SEVEN CONDITIONS 

(1.) You must be iJo/^/ Ghost filled. Peter was 
filled thrice; once in the second chapter of Acts, and 
twice in the fourth chapter. He was a Holy Ghost 
filled man in character, and therefore he could count 
on the co-operation of the Spirit. 

(2.) You must be emptied. Peter was empty, 
Ee spent many days in a tanner's house. I can 
hardly imagine how he got into such an empty- 
ing place. In the first place, it was a very insalubri- 
ous spot. Of all hotels it is about the last place I 
would select. The odor would be anything but sa- 
vory. And then, in the next place, as a Jew it must 
have been defiling to him to be in such close associa- 
tion with carcases. And yet he spent many days as 
in a city alley; this apostle, this man who had 
preached through large regions, who had raised Ene- 
as and Dorcas, got down to the tanner's house. And 
a man will have to come to an end of himself before 
the Holy Ghost will work with him. 

(3.) You must be a man of prayer. Peter was a 
inan of prayer. Acts 10: 9: ** Peter went up upon the 



110 THE INFILLING OF THE HOLY SPIRIT 

housetop to pray, about the sixth hour." Some may 
think that when I say: "Do not pray so much, but 
take," I mean that they are to give up their lonely 
hours of fellowship with God. Not at all. No true 
experience can ever exist apart from communion with 
God. But mind, instead of asking for so many 
things that God cannot give, you will ask for a few 
things definitely, you will be led out in prayer, you 
will feel you cannot help praying for those few 
things, and you will have so much to do in praising 
and thanking God for giving you your heart's de- 
sire that your prayer^times will tend to be longer 
rather than shorter. 

(4). You must be willing to give up prejudice. 
When Peter was first commanded to kill and eat of 
the creatures let down from heaven in the sheet, he 
said: "Not so, Lord: for I have never eaten anything 
that is common or unclean." But after thinking 
about the vision, he was willing to give up lilelong 
prejudices. 

I have met men in my life who have refused to 
receive these teachings about the Holy Ghost, which 
in these latter days God has made known to His 
church. They have said with Peter: 

" Not so. Lord. I believe in the good old way of 
putting things, and I refuse to accept any further 
light that may break from Thy Word." 

That very often stereotypes a man's power. He 
cannot advance with God. If Peter had refused to 
advance with God, God would have gone on without 
him. Be sure to advance with God. 

(5.) You must be Spirit- guided. This also was 
true of Peter. The Spirit said: "Three men seek 



THE INFILLING OF THE HOLY SPIRIT 111 

thee; go with them." 

Now listen. Never take an impulse in your heart 
as being final. It may be of the devil, or it may be 
of the Spirit of God. The devil often comes as an 
angel of light, but you may always know when the 
impulse is of God, first, by its becoming a settled 
purpose. You may always know the devil because 
he asks questions. The devil always deals with notes 
of interrogation, and whenever you have a lot of 
notes of interrogation flitting about your mind, you 
know it is the dust raised by the devil. When God 
deals with you He is always definite, and the impres- 
sion grows stronger every time you pray. But any 
impression from God's Spirit is always corroborated 
by two things: by the Word, and by circumstances, 
The Spirit of God and the Word of God are parallel 
lines. And if you are truly called of God, circum- 
stances will coincide with the spiritual impulse. 
The inward impulse, the Word of God, and the out- 
ward circumstances will be in line. So it was with 
Peter. The Spirit said: " Three men seek thee," and 
suddenly he heard three men rapping down stairs. 
Always wait for the knock of the man, as well as the 
impulse from the Holy Ghost, agreeing with the 
Word of God. 

(6.) You must be humble. When this Roman of- 
ficer fell before Peter the fisherman, Peter lifted him 
up, and said: ** Stand on your feet; I also am a man." 
There was nothing of the priest about Peter. In our 
country the priest is rather glad to have a man at his 
feet; but Peter, a sincere transparent servant of God, 
did not look down, but said: 

"Man, stand up!" 



112 THE INFILLING OF THE HOLY SPIRIT 

A truly humble soul is necessary for the co-opera- 
tion of the Holy Ghost. 

(7.) You must seek the glory of Christ. 

My secretary and I agree upon our sermon for the 
magic lantern service before we start; and if you 
want the Holy Ghost to help you in your preaching, 
you and the Holy Ghost must agree together what 
you are going to preach about. If you are going to 
talk about social reform, I should not be at all sur- 
prised if the Holy Ghost should say: 

*' If you are going to preach that, you must do it 
yourself, for I will have nothing to do with it. 

You will say: ^'I want to preach on the last polit- 
ical crisis." 

The Holy Ghost will answer: "Very well, go on; 
but you must go your own way. I cannot help 
you with that." 

Or you will come to the Holy Spirit, and say: 
*' Blessed Spirit, what shall I preach from?" and 
there will steal into your heart the name ''Jesus!" 
and the Holy Ghost will say: 

"You may begin where you like, you may deal 
with any historical subject you like, but you must end 
with the Lord Jesus Christ." 

Some time ago one of my friends went out with a 
little boy who was leading him across the common 
from the railroad station to the house. My friend 
said to him; 

" Go to Sunday-school? " 

"Yes." 

"What did your teacher talk about last Sunday 
afternoon? " 

"O, he was talking about Jacob." 



THE INFILLING OF THE HOLY SPIRIT 113 

"And what did he take the Sunday oefore that?" 
" O, he was talking about prayer." 
"Well, did your teacher talk about Jesus? " 
" O, no," said the little fellow, ** that's at the other 
end of the book." 

Now I hold that Jesus is not at the other end of 
the Book, but He is all through the Book, and every 
chapter and every verse and every incident in the Bi- 
ble may somehow be made a road to Jesus. 

I do not say that on week evenings a minister may 
not deal with public questions. No doubt the world 
will stand still until he tells it what to do. But I do 
think that whilst he has a desire for the discussion of 
those great problems, with the reporters listening, 
whether on week evening or on Sunday, for the most 
part — I am not offering to lay down any absolute 
rule, because in the case of arbitration, when fear 
spread over our hearts that our two great sister coun- 
tries might be embroiled in strife, the pulpit spoke 
out and saved (as I believe) the question from be- 
coming serious on each side of the Atlantic — but for 
the most part there must be the constant uplifting of 
the Lord Jesus Christ in His glory as the Savior of 
men. And as you dare to do that simply and hum- 
bly, the power of God the Holy Ghost will witness to 
the living Christ in your church, in the Sunday^^school. 
It matters little enough to God what you are in intel- 
lectual power, or natural gifts and eloquence. He 
simply wants a nature yielded absolutely to Him, 
and a voice raised for Jesus, and the Holy Ghost will 
do everything else. 






TENTH ADDRESS 

HEART REST 

I have left out of my addresses a great many 
themes, such as justification, and adoption, and inspi- 
ration, and the second premillenial advent, all of 
which I steadfastly hold. I have tried to hold up to 
you the doctrines of the inner life, not the objective, 
but the subjective, side of Christianity. But in ex- 
pounding the latter you must not suppose that I do 
not with equal tenacity hold the objective, the for- 
mer. 

I hardly know how to finish this series, except by 
speaking upon the rest of God.- If I can only be the 
Joshua to conduct yoi^ into rest, my work will be 
worthily finished; for the climax of the teaching of 
the inner life is always the perfect rest of the heart. 

The voice that breathed o'er Eden spoke of rest. 
In Gen. 2: 3 we are told of the rest of God, and. 
upon that day there fell no night, because the rest 
of God has no shadow in it, and never terminates. 
God has left open the door. It stands wide open, 
and every heart which He has made may share in it. 
A rest which is full of work; but like the cyclone, all 
the atoms of which revolve in turbulent motion 
around the central cavity of rest, so do all the activ- 
ities of God revolve around His deepest heart which 
is tranquil and serene. And it is possible, if you 
and I learn the lesson amid anxiety and sorrow and 



HEART REST 115 



trial and pressure of work always to carry a heart so 
peaceful, so still, so serene as to be like the depth 
of the Atlantic which is not disturbed by the turbu- 
lent winds that sweep its surface. 

Now this rest of God spoken of in Genesis was 
not exhausted by the Sabbath, or by Canaan; for 
after each of these had existed for many a century 
God still spoke of His rest as being unoccupied. And 
at last in Matt. 11; 28, 29, a simple peasant (so 
He seemed,) stood up amid a number of peasants 
and fisher^folk and others, and said: 

"On this breast of Mine is a pillow for every 
heavy heart. My breast is broad enough, My heart 
is deep enough. I offer Myself to all weary ones 
in every clime and age as Shiloh, the rest-giver " ; for 
Shiloh in Him had come. 

One feels that here is the accent of Deity. He 
says: 

"I am meek and lowly in heart." 

And yet He assumes to Himself the prerogative of 
giving rest to all that labor and are heavy-laden. 
How can you possibly account for the meeting of 
humility so great with pretentions so enormous in 
this meekest of men unless He be more than man, 
the Son of God incarnate? You will notice that as 
He stands there upon some mountain slope, with Chor- 
azin, Bethsaida and Capernaum on the land-locked 
lake of Galilee at His feet, He speaks of two kinds of 
rest, the rest He gives, and the deeper rest which 
He shows us how to find. " I will give you rest," 
He says, and then in a softer undertone He whispers: 
" Take My yoke and you shall find rest." 

I will not speak now about the rest He gives— i&Bi 



X16 HEART REST 



from the guilt of sin, rest from its penal ty, rest from 
conviction, rest from an accusing conscience, rest from 
the dread and the wrath of God. That rest He gave 
you, beloved, when you knelt years ago at the cross- 
foot, and from those parched lips the dying Christ, 
your priest and intercessor, gave rest unto your soul, 
and being justified by faith you had peace with God 
through our Lord Jesus Christ. 

I will not speak of this, but of something deeper, 
because I find that there are tens of thousands of 
Christians who have got the first rest, but have not 
got the second. They could look death in the face with- 
out wavering, but they cannot look panic, disaster, 
bereavement, pain or trial in the face without disquiet. 

" You shall ^nd rest," but you must look for it. I 
want to show you where to find it, and how; in three 
ways, which are one, for they converge in one. 

I. 

First. Yoit must take His yoke. 

Now, at first sigtit it appears ridiculous that those 
who labor and are heavy laden should find rest by 
having the imposition of a new yoke or burden, how- 
ever light. He says: " My yoke is easy, My burden 
is light." But then, even an easy yoke with a light 
burden imposed on laboring and weary souls would 
surely not give them rest; How can it be? Ah, 
listen! It is not a yoke that Jesus imposes, but it is 
the yoke that He Himself carried, and a yoke by the 
very nature of it includes two. He says then — stand- 
ing beneath a yoke — to you, weary soul: 

" Gome hither and share My yoke with me, and we 
will pull the plow together through the long furrow 
of life." 



HEART REST 117 



I have been told that there are farms in the West 
so large that you may start a furrow in the morning, 
and pursue it all day, and only finish it at night, re- 
turning the next day. Whether that be true or not 
I am not here to say, but it will serve my purpose. 
One day when I was at Northfield, Mr. Moody took 
me to Mount Hermon school, He had a yoke of 
beautiful white oxen, and he told me that when one 
of these oxen was being yoked in, if the other hap- 
pened to be on the far side of the farmstead it would 
come trotting up and stand beside the other until it 
was yoked in also. Jesus stands to=day with the 
yoke upon His shoulder, and He calls to each one, 
and says: 

" Come and share My yoke, and let us plow togeth- 
er the long furrow of your life. I will be a true yoke* 
fellow to you. The burden shall be on Me. Only 
keep step with Me, and you shall find rest to your 
soul." 

AND WHAT WAS HIS YOKE? 

Christ's yoke was His Father's will. ^' I delight to 
do Thy will, O God." Now it is not to my purpose 
to discuss here the human and the divine side of 
Christ's character. But to me it is as though Christ 
curtained oflp His divine attributes, as we might al- 
low the curtain of a theatre to drop from the roof and 
to shut off the whole of the apse behind. Any mo- 
ment the curtain could be lifted, and I suppose you 
would still grant that apse to be a part of the build- 
ing, but it would be curtained off for a definite pur* 
pose. So for the purposes of understanding our hu- 
man life in all its aspects, our Lord voluntarily emp. 
tied Himself, laid aside the use of His divine attri 



118 HEART REST 



butes, and was content to live as Elijah, or John the 
Baptist, or as you and I have to live, a life of perpet- 
ual dependence upon God. 

Directly a creature lives so, it has to take God's 
plan, and then to take God's power. Whenever God 
gives a plan, He gives the soul everything which is 
necessary for its completion. So when Moses on the 
mountain saw the plan of the tabernacle, every dia- 
mond and pearl and piece of gold and silver and 
wood and carved work and embroidery complete, 
painted by the rainbow upon the cloud or standing 
before him like a fair vision, he knew that down be- 
low amongst the people he could find a duplicate for 
everything that he had seen. So Jesus Christ was 
always looking at the Father's will, the Father's plan, 
and then seeking by faith the Father's power. That 
was His yoke. 

It came into evidence so often. For instance, when 
He healed on the Sabbath day, and they accused 
Him, He said: "I could not help it. My Father 
worketh hitherto, and I could do no other than work out 
what My Father wrought in." He went across the 
lake to give His disciples a vacation. Five thousand 
hungry men broke in, and in their advent He saw the 
intrusion of His Father's plan, and adopted it. He 
started for the home of ,Jairus. A woman with a 
touch arrested Him, and in her slight touch He saw 
again His Father's will and plan, and waited to heal 
her. Then He moved leisurely forward, knowing 
that at the house of Jairus He would have sufficient 
power to raise his daughter. And in the garden it 
was His Father's will beneath which He bowed His 



HEART REST 119 



meek soul, saying: " Not My will, but Thine! " 

In the context also there is a most lovely illustra- 
tion of this. He had been wrestling from the human 
side (so to speak) with the great problem — why God 
hides things from the wise and prudent, and reveals 
them unto babes; and He said: " Even so. Father." 
The Revised version translates it: *' Yea, Father," 
but it ought to have translated it: " Yes, Father." 
Christ's life was a perpetual " Yes " to God. And if 
you want to live a life of rest you must pace the 
weary furrow of your life with an upturned face, say- 
ing: " Yes, yes, yes." Always yes! 

A gentleman went into a deaf and dumb institution 
in London to inspect it, and at the close the boys and 
girls were gathered at the foot of the platform. He 
wrote on the slate; 

"Why did God make you deaf and dumb, and me 
able to hear and speak? " 

A sob went through the audience. Then a little 
boy came down the aisle, and took the chalk and 
wrote the answer beneath : 

" Even so, Father: for so it seemed good in Thy 
sight." 

That boy said " yes " to God. 

Some one says to me: "If I always had to do with 
God, I would not mind. If it was disaster, shipwreck, 
fire, anything which I could trust to God, I hope I am 
Christian enough to bow to it. But what worries me, 
and makes me feverish and restless, is that things come 
to me from my fellow^men. I cannot say * yes ' to 
those." 

Ah, my friend, you must! You will never get rest 



120 HEART REST 



if you do not. I tried that myself once, and I feumd 
that I had at last to come to this, and to make 

NO DISTINCTION BETWEEN WHAT GOD APPOINTED AND 
WHAT GOD PERMITTED. 

His permission and His appointments are equally 
His will. Job thought so, for though Satan blasted 
his prosperity he said: '* The Lord hath taken away." 
Joseph thought so, for he said: " It was not you that 
sent me down here, but God." David thought so, 
because he said: '*God hath let Shimei curse; let him 
curse." Jesus thought so, because when Judas came 
into the garden to arrest Him He said: '* The cup 
that My Father giveth Me to drink, shall I not drink 
it?" Though it had been brought to His lip by a 
Judas, it had been mixed by His Father. 

Now it seems to me as if you and I are enclosed in 
God. An arrow comes from the enemy's bow. A 
man that hates me writes an anonymous letter. Some 
one defrauds me. Some woman sets an unkind story 
afloat about me. The evil travels towards me. If 
God liked, He could let the. arrow pass this way or 
that. But if my God opens and permits the evil to 
pass through His encompassing power to my heart, 
by the time it has passed through God to me, it has 
become God's will for me. He permits it, and that 
is His will for my life, I do not say that that man 
will escape his just doom. God will deal with him. 
I am not going to worry myself about him. In early 
days I would have taken infinite pains to avert the 
evil that men wished to do me, or perhaps to repay 
thetoa, or to show that the evil was perfectly unwar- 
ranted. I confess that I have ceased to worry about 



HEART REST 131 

it. If you silence one man you will start twenty 
more. It is ever so much better for peace of mind to 
accept the will of God, to accept His permission and 
His appointment, to look up into His face, and say: 

"Even so, Father." 

Someone says: "Sir, oefore you go on, I want you 
to answer this question. Five months ago I had the 
loveliest little baby boy that ever mother fondled. 
My husband and I perfectly doted upon that little 
fellow. He took "sickly, and we hung over him and 
prayed for him, and did everything we could for him. 
He closed his eyes one day in death, and I have never 
been able to feel resigned since then. Am I very 
wicked?" 

"What do you mean by * not feeling resigned'?" 

" Well, I shed floods of tears when I am alone." 

"My dear woman, that is all right. Jesus wept. 
He gave you power to weep, and tears relieve the 
over-tired, over-wrought system. Cry on till God 
shall wipe every tear away." 

Do you say: " Sir, I do not quite mean that; I feel 
as though I cannot forgive God about it. I cannot 
feel as though I can say yes." 

"No, because you are beginning in the wrong part 
of your nature. God asks you to loill submission, 
and the emotions will follow suit. You cannot begin 
hy feeling resigned, but you can begin by loilling re- 
signation. Say to Him: * I will Thy will.' " 

" But I do not feel it." 

"Nevermind! Say it a hundred times a day: ^I 
will Thy will,' and within a week you will chan;^e 
your note, and instead you will say; 'I choose Thy 
will.' By saying that a hundred times a day for a 



122 HEART REST 



week, you will change your note again: * I delight in 
Thy will.' " 

We begin by willing it, we come to choose it, and 
we end by delighting in it. And that is 

THE SECRET OF REST. 

Will you take the yoke of God to-day? God's 
w^ill comes to us (first) by His Spirit, (second) by 
His Word, and (thirdly) by circumstances. And I 
think it is in circumstances that we are most tested. 
It is just there that we have to meet God, and just as 
in some electric light the two points have to come 
very close together before the light shines between 
them, so the point of your will and the point of God's 
will have to touch, and then the light of acquiescence 
and peace flashes out. 

You know of course what a corn on the foot is — 
the boot rubs it, and nature throws out a shield of 
hard skin, which we call a corn; and the tender flesh 
is under the corn. There have been things in my 
life that fretted and worried me, and I seemed to 
throw out a little corn, and was strong and hard and 
bore up like a martyr, like a hero. But I learned that 
that was not the sweetest way. I was running away 
jfrom God's will whenever I had a chance, and evaded 
it. I have learned better lately — just quietly day by 
day to let God's will play upon my heart, not running 
from it, not hiding from it, but taking it. I take 
His yoke. 

There are some people who bear the yoke because 
they cannot help it; there are other people who take 
it. Have you taken it? Take it now by your will. 
You have lost your dear husband or wife, or you have 



HEART REST 123 

lost your money, or you have lost •'your lover. Now 
it is no uSe running away into society. I meet with 
many girls who have been disappointed in love, and 
they have gone into society, and made themselves 
hard, and steeled themselves against love in every 
way, while they have been running away from them- 
selves, from God. You will live to come to an end 
at last. You will learn to look up into the face of the 
Crucified, and say: 

" Jesus, I take the yoke." 

Why, you know when you are driving a young 
horse, if that horse frets and kicks, it simply gets it- 
self into a lather, but it has to go your way after all. 
Much better for the young horse if, instead of plung- 
ing and kicking and fretting, it would only take the 
collar and the bit right away. 

That is what you are — a young colt; and you are 
foaming and fretting and working yourself into a fury. 

You will never get right in that way. Come back, 
and quietly take what God permits, and understand 
that in that there is the secret of rest; and a new 
tranquility will come. You will have your floods of 
tears, but you will say: '' I take the will of God." 

** Anoint your head and wash your face." I am 
so very fond of that verse. We go about whining: 
" O dear! my suffering! " And so we give people the 
conception that God is very hard, and everybody 
pities us, and it is rather comfortable to be pitied. 
You feel that you are somebody if you excite some- 
body else's pity, and in that you get your reward. But 
if you anoint your head, and wash your face, and 
put on your sweetest look, and dress your nicest, and 
live your sweet orderly self, hiding your pain in your 



124 HEART REST 



heart, God who seeth in secret will reward you openly, 
and you shall live to see what you thought absolutely 
necessary to your life to be a handful of withered 
leaves. I thank God for my dts-appointments, be- 
cause I see now that they were His appointment- 

ments. 

II. 

There are the two other methods by which you can 
find rest in your soul. The one is by faith. " We 
which have believed do enter into rest." Hebrews 4 : 3. 

The point there is that faith has two hands. 
With one hand faith is always handing over, and with 
the other she is always reaching down; the up and 
the down life. The angels went up on the ladder 
carrying Jacob's worries, and they came down the 
ladder bringing God's help. Mind you have the two 
directions in your life. Send them up, and let them 
come down. 

Do you know what it is when you are worried to 
kneel down and say to God: " Father, take this," and 
by one definite act to hand over the worry to God 
and leave it there? I heard a lady say that she had 
been in the habit of kneeling by her bedside and 
handing things over to God, and then jumping into 
^ her bed and by a strong pull pulling in all the things 
after her. Now that is not the best way. When 
you really trust God, you put a thing into His hands, 
and then you do not worry yourself or Him. If 
there is one thing that annoys me more than another, 
it is for a man to say to me: "Will you do this?" 
And I say: " Certainly," and then he keeps sending 
postcards or letters to me all the time to work me up. 
I say: 



HEART REST 125 



"That man does not trust me." 

So when I have really handed a thing over to God 
I leave it there, and I dare not worry for fear it would 
seem as if I mistrusted Him. But I keep looking up 
to Him, — I cannot help doing that, — and say: 

** Father, I am trusting." 

Like my dog at home: he used to* worry me very 
much to be fed at dinner, but he never got any food 
that way. But lately he has adopted something which 
always conquers me: he sits under the table, and puts 
one paw on my knee. He never barks, never leaps 
around, never worries me, but he sits under the table 
with that one paw on my knee, and that conquers me; 
I cannot resist the appeal. Although my wife says I 
never must do it, I keep putting little morsels under 
the table. 

Soul, do you know what I am talking about? That 
is the way to live — with your hand on God's knee. 
Say: 

" My God, I am not going to worry; I am not going 
to fret; but there is my hand, and I wait until the 
time comes, and Thou shalt give me the desire of my 
heart." 

Take His yoke, and trust Him. 

III. 

And then lastly, reckon on God*s faithfulness. 

I remember so well Hudson Taylor coming to my 
church the first time I ever met him. He stepped on 
the platform and opened the Bible to give an ad- 
dress, and said: "Friends, I will give you the motto 
of my life," and he turned to Mark 11:22: "Have 
faith in God." The margin says: "Have the faith of 



126 HEART REST 



God," but Hudson Taylor said it meant: " Reckon on 
God's faith to you." He continued: '*A11 my life has 
been so fickle. Sometimes I could trust, sometimes 
I could not, but when I could not trust then I reck- 
oned that God would be faithful." There is a text 
that says: " If we believe not, yet He abideth faith- 
ful, He cannot deny Himself." And I sometimes go 
to God about a thing, and say: "My God, I really 
cannot trust Thee about this, I cannot trust Thee to 
pull me through this expenditure of money with my 
means, but I reckon on Thy faithfulness." And 
when you cease to think about your faith, and, like 
Sarah, reckon Him faithful, your faith comes without 
your knowing it, and you are strong. 

MY PARTING TEXT. 

This is my parting text: " God is faithful, by 
by whom ye were called unto the fellowship of His 
Son Jesus Christ our Lord." 1 Cor. 1: 9. 

Fellowship! The same Greek word occurs in Luke 
5. When Jesus was in Peter's boat on the lake, and 
the net was breaking with the big haul of fish, then 
Peter beckoned to his partner. So that we might read 
the text thus: " God is faithful, by whom ye were 
called into partnership with His Son." Wonderful 
conception — that Jesus Christ came to share my 
guilt and sorrow, that I might be lifted into partner- 
ship with Him forever! 

If a New York business-man wanted to start his 
son in business in London, he would call some old 
and confidential clerk into fellowship with his son, 
and send them over together. Suppose the old 
clerk should take one of the most expensive sites in 



m^:- 



HEART REST 127 



the city of London, put his name down for an im- 
mense rent, and open a big business, a man might 
come to him and say: 

" You have launched out? " 

" Yes," he says, " I was sent to do it." 

''Have you any money? Are you worth much?" 

*'No." 

"Have you no money to fall back on?" 

" No." 

" Then, how do you dare to. enter upon this amaz- 
ing expenditure? " 

" Because I have been sent by the head of our 
house to open this place. He told me to go ahead, 
and that he from New York would meet all the out- 
lay. I have worked for him for thirty years, and he 
has never failed me yet. He is faithful, and he will 
stand at my back to the end." 

Now, brothers, you and I and every Christian 
worker have been called to rest and work in Christ. 
Behind you is your faithful Grod, and He cannot fail. 
If you will take the yoke of Christ, if you will hand 
things over to Christ, and if you will count upon God 
at your back, I do not mind what happens, — your 
heart will be at rest. Like the shell which, taken 
from the ocean, repeats the murmur that she learned 
in the ocean depths, so your heart will repeat the 
deep sweet music of the heart of God, out of which 
you have come. 



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8 Pleasore and Profit in Bible Study. D.L.Moody 
4 Life, Warfare and Victory. D. W. Whittle 

$5 Heaven. D. L. Moody 
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10 Accordinsr to Promise. C. H. Spurffeoo 

11 Bible Characters. D. L. Moody 

12 Gospel Pictures and Story Sermon*. Whlttl« 

13 "And Peter." J. W. Chapman 

16 Lisrbt on Life's Duties. F. B. Meyer 
16 Point and Purpose in Story and Sayins 

18 The Good Shepherd, Life of Christ 

19 Good Tidings. Tal mage and others 

20 Sovereign Grace. D. L. Moody 
•21 Select Sermons. D. L. Moody 

22 fifty Temperance Tales 
£3 Nobody Lovea Me— A Story. Mr8.0.F.WaIton 
24 ^e Empty Tomb 
26 Sowing and Reaping. D. L. Moody 
28 Probable Sons— A Story. AmyLeFeovrw 
80 Good News. Robert Boyd 
82 The Secret of Guidance. F. B. Mfy« 
84 The Second Coming of Christ 
f 35 Bible Berattelser for Bam 
86 Sunday TaUza to the Young. Josiah Mee 
88 Parables from Nature. Mrs. Alfred Gatty 
40 The Story of a Surrendered Life, or Eadesb* 

Bamea. J. W. Chapman 
42 Whiter Than Snow and Little Dot.— Stories 
44 The Overcoming Life. D. L. Moody 
46 A Royal Exile. T.D.Tabnage 

48 The Prodigal 

49 The Spirit-Filled Ufe. John MacNell 

60 Jessica's First Prayer— A Story. Strettoo 
51 A Castaway. F. B. Meyer 

62 Heaven on Earth. A. C. Dizoo 

63 Select Northfield Sermons 

64 Absolute Surrender. Andrew Manay 

65 Possibilities. J. G. K. McClure 

66 What is Faitii? Spurgeon, Moody and others. 

67 Christie's Old Organ— A Story. Walton 

68 Naaman the Syrian. A. B. Mackay^ 

60 Weighed and Wanting. Addresses on the 

Ten Commandments. D. L. Moody 

61 The Crew of the Dolphin— A Story. Strettoo 

63 Meet for the Master's Use. F. B. Meyer 

64 Our Bible. C. Leach and R. A. Torrey 

65 Alone in London— A Story. Eesba Strettoo 

66 Moody's Anecdotes 

67 Drummond's Addresses 

68 The Mirage of Ufe. W.B.MilIer 



69 Children of the Bible 

70 The Power of Pentecost. Thomas Waosll 

71 Men of the Bible. D. L. Moody 

72 A Peep Behind the Scenes. Mrs. O. F. Wattoo 

73 The School of Obedience. Andrew Murray 

74 Home Duties. B. T. Cross 



76 Moody's Stories 

77 The True Estimate of Life. G. CampbeP 

Morgiia 

78 The Robber^B Cave-A Story. A. L. O. B. 



81 Thoughts for the C2uiet Hour 

83 The Shorter Life of D. L. Moody. Vol. I. 
P. D. Moody and A. P. Fitt 

85 Revival of a Dead Church. L. G. Broo^too 
88 Moody's Latest Sermons. 

87 A Missionary Penny— A Story. L. C. W. 

88 Calvary's Cross. Spurgeon. Whittle aihlotbem 
§89 Bow to Pray. R. A. Torrey 

90 Little King Davie— A Story. Nellie HelUa 

91 Short Talks. D. L. Moody 

93 Pilgrim's Progress. John Bunyan 

96 Our Lord's Return, or What as "Maranattia'l 

GiUings 
96 Kept for the Master'sTTse. Havergal 
98 Back to Bethel. F. B. Meyer 

100 Up from Sin. L. G. Broughton 

101 Ten Commandments. G. Campbetl Morgan 

102 Popular Amusements and the Christian Uftw 

Sinks 

104 Answers, to Prayer, from George Mnner** 

Narratives 

105 The Way Home. D. L. Moody 



108 Life of Adoniram Judson. Julia H. Johnston 

109 Life of David Livingston. Mrs. J. H. Wor> 

ceeter, Jr. 
lUlife of Henry Martyn and Sanmel llSQm, 

Mrs. Sarah J. Rhea 
112 Life of Robert Mcff at. M. L. Wilder 

114 First Words to Young Christians. Robt. Ba^d 

115 Rosa's Quest— A Story. Anna P. Wright 

116 Difficulties in the Bible. R. A. T(»rey 

119 Practical and Perplezinff Qaestiona An* 

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120 Satan and the Saint. James fil. Gray 

121 Present Day Life and Religion, A. C. Dizoo 

122 Great Epochs of Sacred {History. Jamee Mm 

Gray 

123 Salvation from Start to Finish. James M.Gn9 

125 Life in a Look. M.S.Baldwin 

126 Burton Street Folks. Anna P. Wright 

127 Bible Problems Explained. James M.Gxa9 



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the broad teachings of the Scriptures^ 
vrith general view of the development in the 
revelation of divine truth. Important fiacts ttDO 
teachmg points are vividly represented by tev» 
eral simple but comprehensive diasrams and 
charts. 
26mo, paper, 15 c > 

cloth, 30 cents, net. 

The Other Side of Evolution: An 
Examination of Its Evidences 

t||'l'his book undertakes to show that 
Evolution is not accepted by all sden* 
tists and gives names of many who 
oppose it; that it is admittedly an un* 
proven theory, that it has never been 
verified and cannot be; that not a single case hat 
ever been known, nor any cause by which sudi 
changes could take place. Its arguments aia 
(airly stated and considered one by one. 

26mo, cloth, 60 cents, neU 

BifReO. Perry lVaylqndSink9,S, 7*. ZX 
In the Refiner's Fires or The ^ 
Problem of Human Suffering 

flAn unstereotyped discusaon, from a 
rational and faith point of view, and is 
intended and adapted to touch sources of hdp 
and hope and comfort to all mankind. 

12mo, cloth, SO cents, net 



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